The Builder Magazine 

January 1929 - Volume XV - Number 1 


Is Freemasonry Playing Its Part In Promoting the Welfare 
of the World Today ? 

The Third of a Series of Discussions of Over Ancient Fraternity and Present Day 
Problems 

By BRO. HERBERT HUNGERFORD Author of Seeing Both Sides of Yourself 


The question that Bro. Hungerford raises in this article is one of the gravest 
importance, and we may certainty add, of peculiar difficulty also. It will probably 
be taken in very many different ways, but we hope that it may lead to a fresh 
scrutiny of the fundamentals of Masonry, and to consequent clarifying of ideas. 

For there is undoubtedly much confusion on the subject of the relation of our 
Institution to vital world problems, especially in the minds of the younger 
generation of American Masons. THE ban upon discussions of sectarian religious 
questions and partisan political problems in lodges has proven a wise precaution on 
the part of the founders of Freemasonry. Let no one misinterpret the intention of 
our present series of discussions as suggesting the slighting of this sensible rule for 
promoting peace and harmony among the brethren. 


Like every good policy, however, this ban upon partisan and sectarian arguments 
may be stretched beyond its natural limitations so as to read into it a prohibition 
never intended by its originators and entirely contrary to the basic objectives which 
the rule itself seeks to foster. 


For example, where certain narrow-minded definitions of this rule attempt to 
proscribe all discussions of the great problems of religion or of world welfare, in 



my humble opinion, we are emasculating Freemasonry by a denial of the cardinal 
principles on which our great fraternity has been established. 


It is easy for critics to claim that Freemasonry is not a forensic forum or a debating 
club. No pretence is made to the contrary. But, does anybody deny that seeking 
light, more light and still further light is proclaimed as the central activity for all 
candidates for advancement in our mystic Order ? If light-seeking does not mean 
investigating, discussing and studying the problems of life, what does it mean? 


In brief, I contend that those who denounce this sincere effort to stimulate the 
discussion of present day problems in Masonic lodges have lost sight of this 
principal aim of our craft. We are seekers after true Masonic light. We are builders 
of temples not made with hands. We profess the broadest principles of benevolence 
and brotherhood and seek to serve humanity and advance the interests of 
civilization. How can we accomplish these worthy aims and endeavors unless we 
investigate, discuss and study the conditions of our world today, and seek to make 
a practical tie-up between the principles and practices of our ancient craft and the 
present-day problems of humanity? 


Those who charge us with attempting to inject political and religious disputes into 
our lodges, are deluding themselves and raising up a bogeyman. While we do not 
prebend that weak, frail mortals will keep their discussions of any proposition 
entirely free from expressions of personal prejudices and partisanship, we maintain 
that the best way to minimize the amount of bigotry and intolerance in any 
discussion is through the choice of subjects of such broad and basic universal 
interest that the natural trend in their discussion will be upon a high plane. In other 
words, it is the trivial and narrow nature of the questions discussed which, 
generally, accounts for the airing of petty notions and unkind personalities. 


Real Charity Demands Real Understanding 



If we are to practice charity, in accord with the tenets of our profession that the 
scope of Masonic charity is without limits, certainly this means that Freemasonry 
is vitally interested and deeply concerned in all the real problems of humanity 
everywhere through the world. The conclusion inevitably follows that the 
investigation, discussion and study of world conditions and world- wide problems 
should be a definite factor in every Masonic program. If the outlook of 
Freemasonry is not a world-wide view-point, our professions of universal 
benevolence and brotherhood would certainly seem like a hollow mockery. 


Yet, we must confess that the charitable aims of some lodges we have observed 
seem to be about as circumscribed as those of the old fellow who prayed 


"Lord bless me and my wife and my son John and his wife us four and no more. 
Amen." 


Before we can properly inquire (1) why (2), to what extent, and (3) in which ways 
Freemasonry ought to participate in aiding the solution of present day world- 
problems, we must first make some survey of these problems to discover and 
decide what problems are of outstanding importance. This is by no means an easy 
task, since we shall find no unity of opinion as to what is the most important 
problem before the world today. In fact, we shall find that there are almost as many 
claims that certain particular problems are paramount as there are prominent 
leaders in various phases of world affairs. 


For example, a few years ago, the writer was leader of an informal group of 
members of the "younger generation" who, because of their propensity to engage 
in red-hot debates on all sorts of subjects, were dubbed "The World Savers' Club." 
One day, in this group, this question was raised, and as a result, on the following 
day I wrote a note to about fifty persons, selected somewhat hastily yet covering 
rather a wide range of view-points and interests and each representing real 
achievements in a particular field of activity. 



I was both gratified as well as pleased to find that so many of these prominent 
persons responded so promptly and with such evident personal interest to my 
request that our World Savers' Club would like to have their views as to what 
should be considered the foremost problem before the world at that time, about 
four years ago. 


Brief excerpts from the replies from a number of these well-known personages are 
presented herewith: 


What is the Most Important Problem We Are Facing Today? 


REV. HARRY EMMERSON FOSDICK Preacher, philosopher, author. 


"The provision of international substitutes for war." 


DR. FRANK CRANE Prominent philosophical newspaper writer and lecturer. 


"The promotion of a League of Nations or its equivalent." 


EDWARD W. BOK-Former editor of The Ladies' Home Journal who offered 
$100,000 for the best plan for achieving international peace. 


"The achievement and preservation of peace in the world." 



SAMUEL UNTERMEYER One of the United States' greatest lawyers. 


"The just distribution of wealth." 


REV. JOHN HAYNES HOLMES Well-known preacher. 


"The re-organization of industry in terms of cooperation and democracy." 


HON. GIFFORD PINCHOT Ex-Governor of Pennsylvania. 


"Equality of opportunity." 


UPTON SINCLAIR Leading socialist, author, publicist, publisher. 


"The abolition of poverty." 


SOPHIE IRENE LOEB Chairman of National Child Welfare Committee. 


"Elimination of pauperism among children." 


DR. CHARLES W. ELIOT President Emeritus of Harvard University. 



"Shall alcoholism and venereal diseases, acting in combination as they have been 
doing for more than a century past, and aided as they are now by birth control and 
the rejection by some women of motherhood as their most desirable occupation, be 
allowed to extinguish before long the white race, or be resisted to the utmost by 
effectual means now available." 


BERNARR MACFADDEN Prominent publisher and leading exponent of physical 
culture and sanity in sex-education. 


"The general prevalence of venereal diseases." 


WILLIAM J. BURNS Internationally known detective. "The spreading of radical 
propaganda." 


JOHN FARRAR Spokesman for the "younger generation" and former editor of 
The Beckman. 


"Shifting standards of morality among women." 


NICHOLAS MURRAY BUTLER President of Columbia University. 


"How to preserve personal, civil and political liberty in the face of a movement 
which, by the use of conformities, aims to establish law-made conformity and 
mediocrity for all." 



CHARLES M. SCHWAB Head of the United States Steel Corporation. 


"Making the most of our lives while having as good a time as possible." 


CHARLES AUSTIN BATES Leader in the advertising profession. 


"Making a living in a manner which shall be helpful to other people." 


STUART P. SHERMAN Famous educator and essayist. 


"The clear conception of an objective for our civilization. From a clear conception 
of an objective, we might formulate a practical and binding working philosophy. 
With a realistic and cogent working philosophy one could go to work at producing 
a type of democratic character. And thus the movement of disintegration now so 
observable in our society the movement towards disintegration and anarchy might 
be checked." 


GLENN FRANK Then editor of The Century Magazine, now, head of the 
University of Wisconsin. 


"Can modern civilization morally control and socially use the results of modern 
science? Every other problem is subsidiary to this." 


JAMES C. PENNEY Founder of The Golden Rule Stores and publisher of the 
Christian Herald. 



"The Home." 


OTTO A. ROSALSKY Judge of the Court of General Sessions New York City. 


"The religious education of the young and the reeducation of the mature, where 
needed." 


HENRY SEIDEL CANBY Editor The Saturday Review of Literature. 


"Preventing what the French call 'The petit bourgoisie' from vulgarizing our whole 
civilization." 


DANIEL CARTER BEARD National Scout Commissioner and founder of the Boy 
Scouts of America. 


"The land question." 


While some of those whose opinions are presented here have since passed to the 
great beyond, 1 believe it will be agreed that the group, as a whole, represents a 
fairly broad cross-section of American leadership. So, it seems quite probable that 
any similar questionnaire today would bring forth a like diversity of opinion. 


In brief, any broad survey of world-problems always will disclose a wide variety of 
view-points as to the relative importance of all these problems. So we may not 



hope ever to reach a common accord or agreement as to any one or two problems 
being of paramount importance. 


As a matter of fact, it is not of utmost importance that we reach a common 
agreement that one or another world-problem is of all- surpassing importance. The 
more pertinent inquiry is to see if we can discover a common denominator for all 
these problems; something that will act as sort of a universal solvent to them all. 


I sincerely believe that there is such a common denominator solvent. Also, I 
maintain that we shall find this solvent, this cure for the ills of the world, in the 
basic doctrines and fundamental principles of Freemasonry. But this is a matter of 
such importance that I intend to devote a second article to it. 


— o — 


Some New Year Greetings to the Craft 


WE are very happy in being able to present to readers of THE BUILDER the 
following letters and messages from a few of our friends among the Grand Masters 
of the several jurisdictions of the country. They will be instructive as indicating the 
special problems and immediate aims of the Craft in different sections, and also 
inspiring as pointing to possibilities of a practical kind, which, if followed up at all 
generally, may help the Fraternity to actively realize some of its ideals, and to 
extricate our organization from the state of inertia into which many of our keenest 
observers believe it has fallen to a very considerable extent. It is the beginning of 
another year, and we may well as Masons resolve, among other things, that we will 
make a definite attempt to put the principles of Masonry into our daily lives, and 
not leave them buried in the ritual, or as subjects for lodge oratory, which we hear 
with a little thrill of pleasurable emotion, and go away and forget. 



Most Worshipful Bro. Hamp Williams comes first, chiefly because he is Grand 
Master of Arkansas; but did not the alphabet put him in this place we might have 
chosen him on other grounds. 


GREETING TO THE LODGES AND THE CRAFT 


We as Masons are trying to make a better place in this country in which to live for 
ourselves, our neighbors and our children. You may not belong to any church but 
you are certainly interested in better society which adds to our pleasure and safety. 
The principles of Freemasonry and the teaching of the churches to our people 
lessen crime and afford greater protection to us, but unless we progress there are a 
lot of lodges and a lot of churches in Arkansas that are going out of business. 
Masonry is a progressive science and we should not allow any lodge to die. When 
we do, it demoralizes the community and discredits the Order. If I am properly 
informed there are some lodges in Arkansas which are not fit places for brethren to 
dwell together. 


What Masonry needs is evangelism, something that will set them afire with 
brotherly love. Nobody ever follows the icewagon, they follow the fire-wagon, 
which seems alive and breathes fire. 


Masonry is not a mystery and there should not be anything about our lodge halls 
that indicate mysterious acts within their walls. They are only a mystery when their 
members are inactive, when the lodge hall is unattractive and "spooky-looking." 
Our lodge halls should stand out like beacon lights and they will if the lodges are 
functioning properly. If our lodge halls were inviting and our conduct one to the 
other was good and we kept sacred our obligations a small increase in our initiation 
and membership fees would not keep good men out of the Order. 


Anciently they never had to solicit men to become Masons. Their own lives and 
acts one to another caused good men to have a desire to join with them. When we 



reach a point where we need to solicit and advertise for new members and give 
them the degrees on the installment plan, God help us. But it may reach that point 
unless we wake up to a realization of our obligations one to the other. 


Clean out all envy and jealousy in our minds- use a little charity and not so much 
prejudice; use a little salve of affection on our sore spots; supplement 
disappointments, regrets and vanities with a liberal supply of love and gratefulness 
to the great God of the Universe for life, liberty and the peaceful pursuit of 
happiness 


Hereafter when I hear one brother Master Mason maligning another, I will at the 
time or soon thereafter caution him and remind him of his obligations. Have you 
not already agreed to do that? 


Hereafter if I know of a brother Master Mason doing an unMasonic act, I will go to 
him and warn him. Have you not agreed to do that also? 


A Master Mason who is a law-breaker and is unreliable is more dangerous to 
society than a man who is not a Mason and restricted only by his conscience and 
neither bound to God nor man by Masonic vows. Isn't that true? 


Masonic lodges which have for their officers bootleggers, wildcatters and law- 
breakers, if there are any such in Arkansas, will not fare very well during my 
administration. Is this right? 


Masons sixty years ago, when I was a boy, were outstanding in this country. To 
say a man was a Mason conveyed the idea at once that he was a good man. What 
does it mean today? Just what we make it mean. Are we living up to that standard ? 



Belonging to the Masonic Order is one thing, to be a Mason is another. Is that true? 


Wearing a Masonic emblem is to let folks know that you are a Mason, but there are 
other ways of proving it which are more essential and lasting. Is that true? 


I pledge my Masonic lodge to which I belong that hereafter I will not speak evil of 
any brother Master Mason. If I can't praise him I will say nothing. Will you make 
the same promise to your lodge? 


From this day hence, I pledge that I will watch myself more closely and be very 
guarded and careful to say nothing disrespectful or disparagingly of any person but 
more especially of a brother Master Mason or any member of his family. Are you 
willing to join in this pledge? 


We are responsible to the higher orders of Freemasonry for the material they use 
and we should not be jealous or envy a brother because he has the higher degrees 
in Masonry. He is a child of a subordinate lodge. We are responsible for his 
Masonic birth and he has assumed additional obligations of fidelity which only 
strengthens his parent lodge and offers to the world a picture beautiful and 
sublime, and builds a sacred temple dedicated to God and the brotherhood of 
Masonry in the hearts of men. 


Good Masons by the multiplied thousands are suffering and paying the penalty of 
those who are sailing under false colors and who are Masons in name only. What is 
the remedy? Turn them out and be more careful hereafter as to whom you take into 
your portals. Am I right? 



Our churches are continually reminding us of our duties to God and our 
fellowmen. What are we doing along these lines? 


"What does it profit a man if he gains the whole world and loses his own soul?" 


HAMP WILLIAMS Grand Master 


This pregnant saying of the Master, who as at this time was bom into the world as 
a babe, is as true of institutions as of men. We may increase in numbers and in 
riches to the stifling of the spirit and the final death of the soul. 


A WORD FROM ARIZONA 


Most Worshipful Bro. Lloyd C. Henning of Arizona has been ill, and in 
consequence could send only the following brief greeting. But he, too, sees the 
same need to stress the spirit of the Fraternity: 


I don't believe that I have any message relative to the jurisdiction of Arizona that 
would be of any particular value to the Craft at large or more particularly the 
subscribers to your estimable journal. 


Masonry in Arizona is moving on the even tenor of its way with a healthy increase 
in membership. We are interested in the tubercular situation at Oracle and I think I 
stated that situation quite fully in a letter to the Masonic Service Association which 
was published in the December number of the Master Mason. I am rather hopeful 
that in time to come something may come of the suggestions that I have made. 
Since the letter was written our Grand Tmstees have authorized an expenditure of 
$2,300 for repairs and improvements to this property. That shows our faith. 



In closing I would just like to mention this thought which is perhaps not new and 
would not be considered any message: 


It is, the longer I labor in Masonry, the more I am convinced that the good it does 
to its own members is something that cannot be measured or tabulated in statistics. 
It is within the inner man's spirit or soul that Masonry really makes its mark. I am 
convinced of this more than ever even in this day and age when all the old 
institutions of humanity are subject to ridicule. A good many of our brethren seem 
to be impatient that we are not making the strides that we should, or doing this 
thing or that thing for the benefit of humanity, but I still have faith in the merit of 
our Institution, which is the humble attempt to make men see for themselves the 
right path throughout this life. 


LLOYD C. HENNING, 


Grand Master. 


There is a feeling abroad, and not only among our younger members, that this great 
organization should be doing something as such. There may be something in that 
idea, though it is a path that has its pitfalls and dangers. Our organization might at 
least be prevented from hindering group action among Masons apart from and 
parallel to it. But this would follow inevitably were Masons generally ruling their 
lives by our tenets and practicing the four cardinal virtues. It is so much easier to 
demand corporate action instead of working ourselves in our own sphere of action. 


GEORGIA MASONRY'S TOMORROW 



The Masons of Georgia have given Most Worshipful Bro. Raymund Daniel a 
second term of office. They are to be congratulated upon their wisdom in doing so. 
Bro. Daniel thus writes of: 


A year of efforts to re-establish the spirit of old Freemasonry- to rechristen our 
faith baptized in the sacred waters of a holy past; a season of "putting our house in 
order"; in insisting upon respect for and observance of Masonic law, which too, 
upholds the statutes of the land- in clearing up old obligations, and, with such 
things behind us, in looking forward to and planning for bigger and better things 
for our Fraternity. Such was the year of the Grand Lodge of Georgia that closed 
Oct. 30, last. 


Outstanding in the twelve months' service was the completion of the campaign for 
funds for building the $75,000 Tubercular Hospital for Little Children, which will 
also be equipped and deeded by the Masonic Fraternity to the commonwealth of 
Georgia as a unit of the State Sanatorium for Tuberculosis at Alto. 


In upholding Masonic statutes there were unfortunate instances which demanded 
unpleasant action. Such instances always are to be regretted, but when remedial 
efforts are inspired by and performed in conscience sought of God, such actions 
bring out of problems the lasting results of good. Such good has been demonstrated 
in the Grand Jurisdiction of Georgia. 


Work has been begun on the Alto Cottage, marking the fulfillment of the long 
cherished dream of Most Worshipful Joe P. Bowdoin, who, as Grand Master in 
1922 and 1923, conceived the plan. 


Every penny in the Cottage and many gifts are made up of pennies is the 
imperishable declaration of those who forgot the self of today and gave that little 
children may live to continue our world and build upward our principles. 



It is doubtful if ever before members of any fraternity rallied by their individual 
voluntary contributions to help all humanity as the Freemasons of Georgia have. 
From over this Grand Jurisdiction responses came to the cry for aid. On Georgia 
Craftsmen abides the commendation of a Heavenly Father, Humanity and Little 
Children. 


Gifts of every denomination have been made, from the one dollar by a blind 
Freemason, to whom the dollar had been given for his own wants- from the dollar 
by a lad who has worked for the money, on to the one thousand dollars, given by 
an individual Craftsman; from the three little girls, who gave a "Penny Show," and 
sent in their one dollar and seventy- five cents for their unfortunate little brothers 
and sisters, to a lodge that subscribed over $2,500. 


The institution will provide fifty beds and an isolation ward of four rooms. It will 
be open to children of all creeds and classes. 


It is the gift of Georgia Freemasonry to suffering little ones of humanity. There has 
been no place in Georgia for a little tubercular child. 


The hospital will be located near the main building of the State Tubercular 
Sanatorium. It will be of similar design to the main building and in conformity 
with the general plan of that structure. The hospital will be two stories and a half in 
height at the rear, three and a half stories in front, due to the contour of the ground. 
The half story, or attic, will be used for the isolation ward. The building will be 
constructed in accordance with the purposes and wishes of the Georgia State Board 
of Health. It is being built with the cash contributions deposited in banks and will 
entail no cost more than the donations in hand. The equipment will be made 
possible by the $19,000 pledges of various lodges and individuals. 



In the accomplishments of the past months have been laid the foundations for the 
coming year, for the dawn of a better tomorrow. 


In the address of the Grand Master at the October annual Grand Communication, it 
was pointed out that "the vital duty of and obligations upon Freemasonry today are 
the revival of the old-time Freemasonry, brotherly love and relief, and the 
inauguration of a program of Masonic education along old lines that will bring 
pleasure and profit and create a renewed interest and attendance in lodges." 


In recognition of existing necessities, Grand Lodge fraternally saw fit to adopt the 
following "Development Program of Nine Points," recommended by the Grand 
Master: 


(1) The ever-increasing desire for the carrying out of the Masonic tenets of 
brotherly love and peace. 


(2) A program of education for the development of the individual Craftsman, for 
the advancement of the subordinate lodge and the upbuilding of the Fraternity. 


(3) Consideration, establishment and inauguration by subordinate lodges of a 
financial operation plan by which lodges can be placed on a more adequate and 
agreeable basis for the conduct of its affairs and the fulfilment of its obligations. 


(4) The strengthening of lodges. 


(5) The establishment of a permanent voluntary subscription fund for the Masonic 
Home and its proper enlargement. 



(6) Advancement of the Penny Box Fund plan. 


(7) Inauguration of further beneficial programs for Masonic District Conventions. 


(8) Extension of the Masonic County Conventions. 


(9) Development of the Georgia Secretaries' Association. 


The lack of interest in lodges, the decreasing attendance of members, the 
consequent increasing suspensions and the drifting away of the Craft have been 
and are a constant source of alarm and distress to all loyal members of the Craft. 


Many causes have been set forth for this condition but to the Grand Master's mind 
it is due to the fact that lodges, for the greater part, offer little to interest, inspire or 
hold the Craft. There are other associations and bodies that often afford greater 
pleasure and profit. 


In the hope of securing some advisory program which could be suggested, at least 
as a basis to subordinate lodges, the Grand Master revived the former Committee 
on Masonic Education and appointed thereon Craftsmen who have not only 
considered educational advancement, but have achieved performances in these 
lines. 


To be of assistance to such a plan as well as to the committee and the Craft, the 
Grand Master undertook a survey of our lodges by furnishing to lodges series of 



questionnaires similar to those of the Masonic Educational Commission of the 
Most Worshipful Grand Lodge of Missouri. 


The report of the Committee on Masonic Education was one of the most 
remarkable ever presented before Grand Lodge, and plans are now being formed 
for the inauguration of Masonic programs. Local committees on education are 
likewise being created in subordinate lodges. 


The campaign for establishment of County Conventions is already showing wide- 
spread results. Educational programs are to be employed in District and County 
Conventions. 


Particular attention is being paid to the strengthening of lodges. 


Most beneficial of all, is the manifestation of unity and fraternity as Georgia 
freemasonry, in a revival of brotherly love and understanding, awakes and arises 
in its plans for future service to God and Humanity. 


RAYMUND DANIEL, 


Next comes a greeting and review from the Grand Master of Illinois. Most 
Worshipful Bro. Louis L. Lmmerson is quite aware of the pre- eminence of the 
ideals, but he sees also the importance of the business and administrative affairs of 
our lodges. The spirit cannot function as it might if the organism is not sound and 
healthy. 


Again that tender anthem of "Peace on Earth, Good Will Toward Men" comes out 
of the distant past as a whispered greeting to warm the hearts of mankind. It is like 



an echo of the ages. Humanity, represented by a busy world, again spreads the 
spirit of brotherly love and once more good will and good cheer prevail at every 
fireside. 


And now, in this glad season, I pray that the ideals of Yuletide and their material 
expressions may be ever present with you and the New Year be filled with peace, 
plenty and happiness. It is my wish that you may find yourselves helped onward 
and upward to the summit of success. 


The festival of the nativity, recently observed, has left with us many innate feelings 
toward life itself. We take a broader view of life at this season than at any other 
period of the year. We are lifted onto a higher plane of action through 
introspection. 


As we turn our faces to the New Year, which has just crossed the threshold of 
brighter hopes, we realize that the record of another year has been folded up a year 
full of interest and activity. Institutions as well as men, should take stock of the 
past and plan for the future. The year just closed reflects much of development in 
our Order. 


During the past year Masonry in the Grand Jurisdiction of Illinois has continued to 
exhibit the same qualities of broad activity in growth and stability which have 
characterized preceding years. We have enjoyed unusual and happy advantages, 
and in peace and good fellowship have been permitted to practice the noble tenets 
of our Order. There has been a large and gratifying increase in those things that 
make for effective strength. 


A review of the proceedings of the several Grand Lodges reveals that in not a few 
instances there has been a loss in membership for the past year. It must be realized 
and expected that the death rate will continue to increase because many in the 
Fraternity are advancing in years and must ultimately pay the last debt. It must 



further be realized that the Fraternity is commencing to stabilize, and that as soon 
as it can pass through the period of adjustment in the matter of suspensions it will 
reach a point when the net gain per year will attain normalcy. In times past there 
has been entirely too much stress placed upon numbers, overlooking the important 
fact that the real growth of the Fraternity lies in the development and expansion of 
the principles for which it stands. 


As a rule Masons do not care for statistics, but facts of material interest are 
disclosed in an exhaustive report compiled by the Committee on Financial 
Research of the Grand Lodge of Illinois. This research represents an extensive and 
exhaustive examination into the general financial condition of subordinate lodges 
in Illinois. An analysis of the information obtained may be of service to Masons 
elsewhere, and to that end I address my remarks. 


In determining upon the procedure to be followed, the committee decided that it 
would concern itself only with the financial condition of Illinois lodges as a whole, 
and not in any way go into the financial status of the individual lodges as such. In 
order to make a satisfactory study, it was necessary to secure from each lodge its 
figures of income and expense for the past year solely for the purpose of arriving at 
totals and averages for the state and for several groups into which the lodges could 
analytically be divided. 


Returns were received from 804 out of 1006 lodges, or 80 per cent. The lodges 
reporting had a membership of 248,176 of a total membership at that time in 
Illinois of 290,642. 


In round numbers, lodges in Illinois spend annually $2,575,000 and take in from 
dues $1,900,000, leaving $675,000 to be made up out of petition fees. Such fees 
amount to $850,000, thus leaving a credit balance of $175,000. To this is added 
sundry income from rentals and other sources to bring the total net income to 
$250,000. 



The assets of Illinois lodges, totaling $8,662,800, have been grouped into four 
classes, comprising cash on hand, furniture and other paraphernalia, investment in 
Masonic temples and other investments. Sixty-two per cent of the total assets of 
the lodges has been pub into Masonic temples or temple stock. The liabilities 
outstanding against these assets are comparatively small, being only 19 per cent of 
the total assets. 


The amount invested in Masonic temples is approximately represented by an 
investment of $4,406,329. The assets per capita of the lodges are greatest for those 
having the smallest expenses and income per capita. 


It is apparent from the several analyses made of the lodges grouped according to 
their losses and gains in annual income that the amount of profit or loss depends in 
only a small number of cases upon the amount of the income from either dues or 
petitions. The fact that practically all lodges have accumulated some assets 
indicates to me that they are not operated at a financial loss every year. 


From an analysis appearing in the report, it would appear that growth of lodges 
depends on three things: First, location of the lodge in a center of population where 
plenty of material is available; second, the enthusiasm and vitality possessed by the 
younger lodges; and third, the maintenance of lodge activities in the form of 
wholesome entertainments and other features aside from strictly ritual work. 


While the totals for the entire state show that Masonry is living within its income 
and is putting aside a little money, the necessity for laying aside a larger amount is 
apparent. It would, of course, be almost impossible to design a standard budget that 
would be appropriate for each individual lodge. In preparing a budget, however, it 
has been suggested through an analysis of the report, that the individual lodges 
should give consideration to the following steps: 



1 . Make a conservative estimate of expected income from dues and petitions based 
upon the experience of preceding years. 


2. Subtract the amount which it is planned to save and add to surplus for the year. 


3. Apply the remainder to the various items of expense, cutting down on the 
variable items, if necessary, to come within the expected income. 


4. From a yearly budget prepared in this way, make up a budget for each month. 
Monthly budgets are necessary for the purpose of checking actual receipts and 
expenditures with the budget so that modifications can be made, if necessary to 
meet reduced income or unavoidable increases in certain items of expense. 


A final picture appears in the report with an analysis of the item of investment, 
particularly the investment of lodges in Masonic temples. This picture is alluded to 
as one of sharp contrasts. In the shadows is shown the sad failure of many temple 
projects and the vast sum of money sunk in non-earning properties. In the high 
lights appear the careful, conservative management necessary to accumulate the 
funds for these projects. Of course, this does not mean that all temples are financial 
failures, and it is true that a few eases may exist where the sacrifice of capital to 
provide Masonic homes is justifiable. In several instances it appears that the very 
poor returns from such investments and the consequent shrinkage in their value is 
evidence that these investments have been unwisely made. 


Too many projects are undertaken through vanity, either on the part of the lodge 
itself to build a monument, or on the part of individuals to obtain the glory of 
promoting such a project. 



Most of the temples are being financed on a conservative and businesslike plan, 
which is necessary to insure success just as necessary as in any private endeavor. 
The one real value growing out of building a temple is that it provides something 
for the lodges to save for. As a matter of fact, it is argued that Masonry has no 
other financial object outside of its own operations and expenditures for charity. 
The committee in its report on this phase of the investigation recommends that the 
Grand Lodge should give careful study to the possibility of controlling this temple 
situation. 


From an analysis and careful study of the research made by the committee it is 
hoped to disseminate practical information that should be of great value in the 
solution of the financial problems that confront many of the lodges of today. The 
report made by the Committee on Financial Research is worthy of the attention of 
every Mason. 


The true Mason, however, labors for the benefit of those that are to come after him, 
for his is a poor ambition indeed which merely contents itself within the limits of a 
single life. "The Spartan mother, who, after giving her son his shield, said 'With it, 
or upon it,' afterward shared the government of Lacedaemon with the legislation of 
Lycurgus; for she too made a law that lived after her. Long ages ago the temple 
built by Solomon and our ancient brethren sank into ruin when the Assyrian armies 
sacked Jerusalem, but the quiet and peaceful Order of which the son of a poor 
Phoenician widow was one of the Grand Masters, with the Kings of Israel and 
Tyre, has continued to increase in stature and influence, defying the angry waves 
of time and the storms of persecution." 


The New Year will furnish us the opportunity for added effort toward the making 
of a stronger institution and the ultimate success of the Order will, as it does now, 
depend upon the energy exerted by the individual brother toward that end. We 
must all do our part, not part of the time, but all the time remembering that "the 
strongest argument for or against Masonry is the Mason himself." 


LOUIS L. EMMERSON, Grand Mastor 



The lesson that seems most important to be drawn from this review is that lodges 
should be able to meet their usual and normal expenses from their membership 
dues. Fees in a well-managed lodge should go to form a reserve for benevolent 
purposed In too many places lodges would go bankrupt had they only their dues to 
depend on. It is unnecessary, for even the smallest and poorest lodges can live 
within their income if they plan wisely and spend economically. 


GREETINGS FROM MAINE 


Most Worshipful Bro. Harold E. Cooke sends a brief message. To paraphrase a 
well-known saying "Happy the jurisdiction that has no history." The Craft in 
Maine has evidently been fortunate during the past year, and we wish them equally 
good fortune in the coming one. Bro. Cooke says: 


In extending brotherly greetings and best wishes for the New Year to all brother 
Master Masons, I do so in behalf of forty-three thousand Free and Accepted 
Masons under the jurisdiction of the Grand Lodge of Maine. Our year past has 
been marked by the absence of anything sensational or unusual, but we have, I 
trust, made substantial progress in bringing the body of the Craft closer to the best 
ideals of Masonry, closer to our fellow-men, and through them closer to the Grand 
Architect of the Universe. We have been privileged, out of our own store of 
material things, to assist worthy brothers, not only within our own jurisdiction, but 
to render substantial aid to brethren in those localities which have been Scourged 
by tempest, flood and disease. These privileges are among the highest which 
Masonry offers to its votaries, and to be able to respond in such times of need is 
one of the greatest joys of Masonry. 


We would bid our brethren, wheresoever dispersed over the face of the earth, 
Godspeed in all their laudable undertakings and ask to unite with them in efforts 
and hopes and prayers that the standards and ideals of Masonry will be held even 
higher in the years to come. 



HAROLD E. COOKE, Grand Master 


A WARNING FROM MISSOURI 


We now come close to the present home of THE BUILDER. Most Worshipful Bro. 
Byrne E. Bigger, Grand Master of Missouri, writes thus: 


In response to your kind letter of Nov. 28, 1 would call your attention to the fact 
that one thing the Freemasons of Missouri have accomplished during the past year 
under the able leadership of Most Worshipful Bro. Ittner, was to raise a voluntary 
gift of a block of twenty-five thousand dollars for the George Washington National 
Masonic Memorial Association in addition to the quota that the Freemasons of 
Missouri have heretofore contributed. For some time Missouri has been in the one 
hundred per cent class, and has provided for a maintenance of that one hundred per 
cent ratio, and in addition thereto has made this contribution as a slight token of its 
appreciation of the magnificent work of building the memorial. 


Having well accomplished the task of national import the program for the future 
lays in the development of the interest and welfare of the individual lodge. Already 
plans have been under way and are being carried out that will be beneficial for the 
revival of interest and the stimulation of further interest in the welfare and 
prosperity of each individual lodge, large and small, in every Section of the state. 
To this task the Deputy Grand Master, the Senior Grand Warden, the Junior Grand 
Warden and myself have dedicated ourselves and in every effort so far expended 
the lodges have responded nobly and royally. 


Having thought in terms of national interests we must not overlook the fact that the 
chain is not any stronger than the weakest link, and the link in Masonic affairs is 
the individual lodge. 



In recent years the tendency has been too much to think in terms of national 
Freemasonry and not enough in terms of individual Masonry. American 
Freemasonry must learn to think in terms of both at one and the same time, 
because the national program cannot succeed without the individual program 
succeeds nor can the individual program succeed to its fullest extent without 
thinking in terms of national Masonry. To arise to the best interests each program 
must proceed hand in hand. 


A whole host of Freemasons have come into Freemasonry who have not bean 
taught and who do not understand the fundamental and rudimentary basic 
principles. There has been so much mass movement that there has not been a 
sufficient amount of individual progress. 


In Missouri the program for the coming year is to make each Freemason a better 
Freemason with a broader and more general knowledge of the purposes and 
function of the great Fraternity and thereby a more efficient Freemason. 


BYRNE E. BIGGER, 


Grand Master. 


Bro. Bigger's warning should be heeded. American Masonry is weakest in the 
individual links, in this sense: that in many of them the spirit of fraternity is being 
lost and forgotten in a huge and imposing machine, an efficient, mass production 
concern for grinding out degrees. How brotherly love, and intimate friendliness 
and companionship are to be recovered is one of the most difficult and in truth 
most pressing problems facing the Craft in America. It is always something, 
however, to have a problem pointed out and defined. It may not carry us far, but 
until it has been done, no constructive plan can be devised. 



NEBRASKA'S MESSAGE 


The Grand Master of Nebraska, Most Worshipful Bro. Frank H. Woodland, 
touches on the problem of education unhappy word! Yet there is no other to take 
its place. First in place comes the foundation work of the ritual, then its meaning 
and implications: 


Illness and absence from the city have combined to delay my acknowledgment of 
your kind invitation of Nov. 28 to send you a New Year's greeting to be published 
in the January number of THE BUILDER, and I fear that this delay will make it 
impossible to comply with your request. 


Masons in Nebraska are gratified in the continued growth of the Fraternity in this 
state, as shown by the last published reports. This increase in membership, while 
small is, we feel, significant in view of the continued business depression common 
to most of the states in this Mid- West Section of the country. More gratifying than 
mere increase in numbers is the continued interest in the welfare of the Fraternity 
as manifested by the large number of building projects carried to completion in the 
last year by the Blue lodges and allied Masonic organizations in this Grand 
Jurisdiction, each of which, without exception, being well financed and giving 
every prospect that financial difficulties, only too frequently occurring in the past, 
will be avoided. 


Even more gratifying is the evident interest of the more active members of the 
Fraternity in the study of the history of Freemasonry and their evident desire to 
perfect themselves in the ritual, as manifested by the large attendance at Schools of 
instruction which are carried on under the personal supervision of the Grand 
Custodian. As an example, the writer attended the last session of such a School the 
other day, at which twenty- five lodges in four adjacent counties were represented, 
and more than one hundred members of the Fraternity attended the all-day meeting 
which concluded the session of this School. 



During the past year, Nebraska Masons have renewed with marked enthusiasm and 
Success their efforts to raise their share of the contribution of American Masons to 
the construction and completion of the George Washington Memorial. Their failure 
in the past to keep step with most other Grand Jurisdictions in carrying out this 
great undertaking was due to circumstances beyond the control of those now in 
authority. Scarcely a week goes by without our being able to credit at least one 
Blue lodge with having met its share, placed at $ 1 per member. 


We therefore face the New Year with the hope and expectation that the Craft in 
this Grand Jurisdiction will continue in the future as it has in the past to measure 
up to the duties and obligations we assumed at the altar of Freemasonry, confident 
that the Fraternity will continue to do its share in the promotion of the peace, 
happiness and well-being of the state of which we are so proud. 


Nebraska Masons extend through the courtesy of THE BUILDER to its brothers 
throughout the land their best wishes for a happy and prosperous New Year. 


Frank H. Woodland Grand Master 


Now we have a word from the "hill country" of the West. Most Worshipful Bro. 
Charles F. Cutts sketches a most interesting picture, which we could hope 
sometime to have in more detail, of Masonry in wild places, where men come to 
realize what it may mean, and what high purposes it may serve. Bro. Cutts writes: 


I thank you very much for so kindly asking me to send you a word of greeting from 
this western land. While I grew up as a lad in the far East I have come to love and 
know this mountain country until it seems as if I had always lived here. 



Nevada is a land of magnificent distances, a land of golden sunshine and blue 
skies, but our population is scattered and small in number. However we carry on 
the responsibilities of statehood, form social groups in fertile valleys or on the 
slopes of high mountains of the mining regions, living quite as wholesome lives, 
with as many varied activities as do our Masonic brothers in the more populous 
states of the far East. 


Masonry had its beginning here when Nevada was a territory. It has seen lodges 
grow strong and fine and then disappear with the decline of our mining towns. 
Often though, there will be found little groups of faithful brothers who still love 
these ghost towns and live there, and who meet together with a fine fellowship and 
so carry on. 


Here in this mountain land Masonry draws into a sympathetic fellowship groups of 
men with high ideals who have reverent respect for the ancient landmarks of this 
noble Institution. 


The purpose of our hearts as we face the future is to bring the inspiration of these 
ancient symbols to meet the needs of the constantly changing conditions of our 
every-day life. We cannot escape the fact that the masses of humanity only move 
forward as they respond to the intelligent advance of their leaders. To meet fairly 
and frankly our responsibilities and problems as a great fraternal organization is to 
test our own advancement and breadth of vision. We cannot shut ourselves away 
from the crying voices demanding help and assistance we cannot escape the 
destiny of our responsibilities. 


The future of mankind, the stability of a growing and more intelligent civilization, 
can only be assured when men have fixed in their hearts the eternal principles of 
righteousness and justice. 



Just so long as we live together as an organized society for a common good and a 
common happiness, so long will it be necessary for men to plan and work for a 
greater and kindlier tolerance, for less prejudice and bigotry, and so create a 
practical, helpful spirit of cooperation. 


Is it not within the power and destiny of this age-old organization, composed as it 
is of thoughtful representative men of their communities, to mold and change for 
better such forces as are known to be destructive into forces that shall make for the 
best and wisest growth of this structure we call life? 


Shall we not learn to see that all humanity is of one blood with common hopes and 
fears, that the great ideal and hope of mankind is to work for a real spirit of unity? 


It was an old philosopher of long ago that said, "When man will not help man the 
end of the world is come." 


CHARLES FRANCIS CUTTS, Grand Master. 


Masonry, indirectly, in the efforts and influence exerted by Masons, might be, and 
should be, one of the great formative social influences in favor of world peace. 
Peace that is merely a negation, or the result of negatives cannot live. It must be 
positive, active. We must live, and act for it, first in our lives and then in the life of 
the community. When the standards of right and wrong that Masonry, in common 
with the churches, upholds as between man and man, are also admitted as binding 
upon states and nations, then the question will solve itself. 


NEW MEXICO'S ACHIEVEMENTS 



Most Worshipful Bro. Samuel E. Wood, Grand Master of New Mexico, speaks of 
the relief work being done in that state. And relief work in the Southwest, as our 
readers well know, means almost entirely tubercular relief, and the relief of 
sojourners. We have many times acknowledged the honor due to the Masons of 
New Mexico for what they have done in this matter. New Jersey, too, must also 
receive honor for the contributions which she has made to this pressing work. 


Masonry in New Mexico has had a good year. Unless there are an unusual number 
of suspensions for non-payment of dues we should show a fair gain in 
membership. A majority of the lodges are active and doing good work. Relief work 
is being carried on quietly and earnestly and only in extreme eases beyond the 
financial resources of the subordinate lodges is aid requested from the Grand 
Lodge relief fund. 


Our Masonic Home fund totals approximately $100,000, all invested in 
Government bonds. This fund will undoubtedly be allowed to accumulate into an 
endowment fund sufficiently large that the interest therefrom will be ample to take 
care of our aged and infirm brethren, not in a Masonic Home, but among friends 
and neighbors. 


The Grand Lodge revolving student loan fund amounts to approximately $4,000, 
and is in great demand by college and university students requiring assistance to 
complete their education. Great credit is due to the loan committee who have so 
judiciously handled this fund. The same committee is also handling the Knight 
Templar Educational Loan Lund with equal success. 


The Sojourners' Club, at the Government Tubercular Hospital, Tort Bayard, N. M., 
is the particular pride of the Grand Lodge of New Mexico. The Sojourners' Club 
was brought into existence shortly after the close of the World War by a few of the 
Masonic brethren, patients and employees of the hospital with the idea of aiding 
their less fortunate brethren. Neighboring lodges at Silver City, Santa Rita and 
Hurley became interested and aided in this work in every way possible. Through 
these lodges the work being done was brought to the attention of our Grand 



Lecturer, M. W. Bro. John J. Kelly, who in turn brought the matter before the 
Grand Master M. W. Francis E. Lester. Bro. Lester visioned the wonderful 
opportunity for service to our afflicted brethren and started a campaign to raise 
funds for the club. The Northern Jurisdiction Scottish Rite contributed $25,000 to 
erect a suitable club building, the Southern Jurisdiction Scottish Rite assisted in 
furnishing, and many of our sister jurisdictions have contributed liberally. The 
Grand Lodge of New Mexico annually contributes $1,500 towards the support of 
the club. The Grand Chapter, Royal Arch Masons, the Grand Commandery and the 
Grand Chapter, O. E. S., of New Mexico, are liberal contributors. In addition to 
this many of the subordinate lodges and Eastern Star chapters remember the club at 
Christmas time with liberal offerings. 


From a relief club aiding in a small way, the Sojourners' Club has developed into 
not only a wonderful relief organization but has become the social center of the 
entire hospital personnel. Here the ladies of the post entertain their friends in the 
spacious and cozy tea room. Here the patients who are able to leave their beds 
enjoy the conveniences of the well-stocked reading room and write their letters on 
stationery furnished by the club. Then there is the billiard room, where the boys 
pass many pleasant hours. The spacious auditorium, equipped with stage projection 
booth, Victrola and radio, is the scene of many entertainments and social 
gatherings. The Club is open to all. 


The Sojourners' Club is under control of the Grand Lodge of New Mexico. Its 
affairs are administered by a committee of three appointed by the Grand Master. 
Both the Grand Lodge and the Sojourners' Club are fortunate in having such a 
capable and efficient club secretary, Bro. Paul R. Gantz, who was one of the 
organizers of the club and a former patient of the hospital. Bro. Gantz not only 
looks after the financial affairs of the club but helps to arrange the entertainments, 
visits the bed patients daily, writes their letters and gives aid and encouragement in 
every way possible. He also makes two or three weekly trips to Silver City to shop 
for the boys who are not able to get out. 


By means of an amplifier and ear phones all the confined patients are able to enjoy 
the entertainment from the radio world. 



Loans are made by the club to those requiring temporary assistance, and to the 
credit of the patients requesting these loans, very few remain unpaid. Gifts of 
clothing and necessities are also made to those without sufficient funds. 


The work of the club is not confined to members of the Craft, but is extended to 
all. There are many stories, some with tragic some with happy endings, hidden 
within the records of the club. 


The cost of operating the Sojourners' Club varies from $6,000 to $7,000 per year. 
All funds are placed in the hands of the Grand Secretary and paid over to the club 
monthly in such amounts as needed upon recommendation of the committee and 
the approval of the Grand Master. 


Everything in the way of hospitalization and up-to-date medical treatment is being 
done by the Government for our boys, but the social contact and entertainment 
features supplied by the Sojourners' Club has proven a wonderful aid in keeping up 
the morale of the patients. 


At present there are 330 patients in the hospital, 50 of whom are Masons hailing 
from many jurisdictions. The capacity of the hospital is 440 patients and the 
prospects are that the hospital will be filled during the coming year. 


The Grand Lodge of New Mexico deeply appreciates the aid we have received in 
the past from the Craft and Masonic organizations, and trust that we will continue 
to receive encouragement and financial support in this splendid constructive work. 



The Grand Lodge of New Mexico is also sponsoring the work of the Trowel Club 
at the Tubercular Marine Hospital, Fort Stanton, N. M., contributing $50 per month 
for the work being done by this club. 


The Masonic tubercular problem is still with us. Like Banquo's ghost, "it will not 
down." our afflicted brethren continue to come to the dry climate of the arid 
Southwest, "chasing the cure," many of them without sufficient funds to provide 
the bare necessities of life. It is pitiful to be compelled to dole out charity to these 
brethren when rest and hospitalization is what they need. 


Our dream of a National Tubercular Masonic organization has been shattered. 
Many of our sister jurisdictions state that migration is not necessary, that they are 
willing to take care of their own at home, that the National Tubercular Sanatoria 
Association as instituted is too unwieldly and cannot be efficiently managed. These 
statements may be true, but nevertheless our afflicted brethren continue to come, 
and we cannot turn a deaf ear to their appeal. 


At the last annual communication of the Grand Lodge it was decided to take over 
the work of the National Masonic Tubercular Sanatoria Association and handle this 
work through the Grand Lodge, placing as many of our afflicted brethren, who 
need hospitalization, in existing sanatoriums as our funds will permit. With 
approximately $22,000 that the Masons and Eastern Star of New Jersey have so 
generously contributed and with the $ 1 per capita tax voluntarily assessed by the 
Masons of New Mexico, we can materially aid our brethren for a time at least. 


SAMUEL E. WOOD Grand Master. 


THE MAIN ISSUES BEFORE THE CRAFT 



Most Worshipful Bro. St. Clair Smith, Grand Master of South Dakota, calls 
attention to the same problem as others of his fellow rulers have done, but from a 
somewhat different point of view. Pride of antiquity is good if it inspires to 
emulation of the great achievements of antiquity. Otherwise it is but an opiate, 
"dope," which leads to degeneration and decay. He sums up the true function of 
history in a single sentence. It is indeed the only guide we have to the future, 
without it we are blind and can only blindly guess. But perhaps even more 
important in this message is the insistence that Masonry is not a mere system of 
copy book moralities, but is designed to aid in the exceedingly difficult task of 
putting those same trite moralities into life and action. It is labor, work, not talk. 


You have requested an expression of opinion as to what may be done to enhance 
the effectiveness of Masonry in America. The purpose of this letter is to reply 
briefly. 


The same method of keeping attention fixed on the main issue which has so 
contributed to the success of organized business needs application in the 
administration of our beloved institution of Freemasonry. The lore of Masonry, the 
majestic sweep of its history, its heroes, its ritualistic ceremonies with the 
accompanying insistence upon the right word, and its gala days have so engrossed 
the interests and occupied the potential of the Craft, that too small a proportion of 
our strength remains available for the accomplishment of its objective. In fact, so 
much stress has been placed upon these aspects of Freemasonry in our assemblages 
and in our literature, that to many these things have come to represent the 
institution itself. Pride in a past has become more important than the opportunities 
of today and tomorrow. Just as families of strong fiber have gone to seed through 
such a process, so will Masonry be dwarfed. 


Our objective, as I understand it, is to increase the capacity of men to live 
wholesome, successful, satisfying lives, and by thus moulding the character of the 
individual, raise the level of present and future civilization. We cannot travel far on 
the road towards achievement with our eyes fixed on the past. Neither will men 
enlist themselves to the task of preserving a history. We can afford no more time 
for our history than is required to discover the lessons it teaches as guides for the 
future. Our energies and all of our intellectual powers are required in a study of the 



men who constitute the raw material on which we propose to exercise our skill, and 
in the analysis of methods available for the accomplishment of our bask. 


Masonry offers to men an understanding of the simple laws of conduct governing 
successful living. Because of the complexity of present day civilization men are 
more confused and bewildered and more in need of an understanding of the 
fundamental and practical laws of living today than at any time in history. 
Therefore Freemasonry has a larger place in our social political and economic life, 
and a greater opportunity than at any time during its history. It can only embrace 
its larger opportunities effectively by improving the efficeciney of its methods of 
instruction, and by adapting those methods to the psychology of the day. Men of 
today pride themselves in being practical above all else. Anything that can be 
branded as idealistic is handicapped in advance in its appeal. The lessons of 
Masonry are in fact intensely practical when applied to everyday life because no 
success can be attained without their application. We must present them in a 
practical as well as in an idealistic manner. 


Supplementing our method of instruction need in no manner change the body of 
Masonry. A literature, a slogan, group discussions and councils are needed for the 
purpose of impressing upon the apprentice in life that not only his personal and 
practical interests, but his selfish interests demand that he honest, moral, just, 
friendly and charitable: that time is given him that he may exchange it for 
knowledge; that he can only succeed in any phase of his life by increasing his 
capacity; and that no human talent or skill expands except through use. The trade 
apprentice was kept in close personal contact with his instructors over a long 
period of time. Under our practices, when we could make the greatest impression 
on the life of the apprentice, we are satisfied with little more than demanding an 
exercise of his powers of memory. By constant reiteration we need to teach him 
that a true Mason gives of himself and can be no less than a certain type of rugged, 
wholesome, trustworthy friendly man. Every man who kneels at our altars must be 
repeatedly brought face to face with his personal responsibility to himself, to 
Freemasonry and to society to measure up to our standards. None of this should be 
done haphazardly, but should be followed out according to a well thought out plan. 
We need an organized and directed program of self-betterment. 



Masonry will not long be honored and loved for what it has been. It will be Judged 
by the conduct of living men. 


This year could well be spent in seeking new and supplementary methods of 
translating the lessons of Freemasonry into the lives of practical men. 


ST. CLAIR SMITH Grand Master. 


RELIES IN SOUTH CAROLINA 


Last comes Most Worshipful Bro. William A. Giles, Grand Master of Masons in 
South Carolina. He speaks of the relief and benevolent work of the Craft in his 
jurisdiction, and it is to us exceedingly good news that South Carolina Masons 
have undertaken the erection of a hospital unit for tubercular cases. Every step 
taken in this direction will prove an incitement for others to go and do likewise: 


The Grand Lodge of South Carolina extends fraternal greetings to the Craft 
wheresoever dispersed. 


The past year in the Grand Jurisdiction of South Carolina has been one of material 
progress. We have no Masonic Home, instead we have a Masonic Relief Fund of 
approximately $ 1 60,000, the income from this fund being used to take care of aged 
and indigent Masons and widows of Masons in their own homes and among their 
own kindred and friends. 


The orphans also are cared for in the home when it is possible to do so, but if not, 
we have an arrangement with the four denominational orphanages in the state 
whereby they take our Masonic orphans and the expense is borne from this fund. In 



addition to the income derived from this fund we have a per capita tax of $ 1 on 
every member in the state which is used entirely in this way. Last year we 
expended about $31,000 for this purpose. The figures are not available for this 
year, but the amount is gradually growing each year. 


The crippled children's hospital at Greenville is maintained and supported by the 
Shriners, but the Grand Lodge appropriated $1,500 this year to be used in 
improving and beautifying the ground. There are a large number of children on the 
waiting list. 


The Educational Fund of the Grand Commandery has also been successfully 
handled and many young men and women are enabled to complete their education 
who might otherwise have never had a chance to do so. 


But to me the outstanding work of the year was the erection of a sixteen-bed unit at 
State Park for T. B. patients. This is a state institution and we have the peculiar 
situation that a sufficient amount of money is always appropriated by the state for 
maintenance, but none for buildings. At the last report made to me there were over 
1 80 on the waiting list, about 40 per cent of these being young women. 


Unless outside aid could be obtained most of these would die before they could be 
admitted, and the Grand Lodge, recognizing this need, appropriated $10,000 to 
erect a unit at State Park and present it to the state. This was accepted and the 
building is now complete and in use. In addition to this we are now attempting to 
raise, by voluntary contribution from Masons and lodges in the state, a sufficient 
sum to erect a twenty-eight bed unit for women, and while the amount raised is yet 
comparatively small, I am much encouraged at the reports from the several districts 
in the state, and I believe we will be successful in building this unit also. I feel that 
this step, which was taken by the Grand Lodge at its last annual communication in 
March, has been the most outstanding accomplishment of Masons in our state in 
many years, because it is for the good of humanity in general and Masons have no 
claim ahead of anyone else The above gives a brief outline of what we are doing in 
a charitable way. our Educational Director, C. K. Chreitzberg, Past Grand Master, 



is doing a fine work, and the reports from all sections of the state confirm me in the 
belief that the Grand Lodge made no mistake in adopting its educational plan, thus 
giving Masons an opportunity to leam what Masonry really means, and I think the 
results so far are very encouraging. W.A. Giles Grand Master 


On behalf of members of the Research Society and other readers of THE 
BUILDER the Editor expresses his gratitude to these brethren who have taken time 
in the midst of the cares and responsibilities that throng upon them to send us these 
messages. With such leaders the Craft should go on to greater and higher 
achievements. We in our turn may wish them all happiness and success in their 
efforts in this New Year just begun. 


— o — 


Monks and Masons 


IT is a widespread opinion among Masonic writers that our Freemasonry is 
descended from a "traveling gild" of cathedral builders, which formed, as it were, 
the engineer corps of the church, and was more or less under the protection of the 
Pope and under the supervision of the Bishops. The theory was first started, 
apparently, by Elias Ashmole, the well known antiquarian and Mason, and seems 
to have been later adopted, as an opinion, by Sir Christopher Wren. Masonic 
authors have been repeating it ever since until, in comparatively recent years, some 
who prefer facts to fiction have been bold enough to throw doubts upon it. 


Naturally the original theory was embroidered. In book after book we are 
confidently assured that the early Craftsmen, and especially the masters and 
architects, were mostly monks; that their skill and intelligence was far superior to 
the general level of culture of the period; and that the Masonic ceremonies were, 
owing to this intimate connection with the ecclesiastical organization, largely 
borrowed or adapted from church ritual. Further, it followed that the cathedral 



builders were quite apart from the common stone workers of the gilds and had no 
fellowship with them, and finally that the decay of the Operative Fraternity was 
due to the Reformation, and the consequent cessation of all church building. 


The difficulties presented by this theory are obvious to anyone in the least 
acquainted with medieval history; or would have been, had any thought been given 
to the matter. To take the last statement: church building did not cease with the 
Reformation. And supposing it had done so in Protestant countries, why should it 
have affected those countries which remained unreformed? 


Then Churches and Cathedrals were not the only buildings erected in the Middle 
Ages. While it is true that houses were generally of wood; there were municipal 
buildings, gild halls, town halls, Royal palaces; and more than all the rest put 
together probably, the fortifications of cities and castles. And while, very naturally, 
castles were not, on the exterior, embellished with mouldings and sculptures to any 
great extent, yet many municipal buildings were as lavishly decorated as any 
cathedral. 


There is just one consolation that we, as Masons, may take to ourselves for this 
blind following of opinion in place of facts; it is that others have been equally 
guilty. It has been very generally accepted by everyone that to the monasteries the 
art and science of architecture owed its preservation and re-emergence into western 
civilization. 


In this connection the recent work by Dr. G. G. Coulton, Fellow of St. John's 
College, Cambridge; is a most useful corrective. Dr. Coulton is an authority on the 
history of the Middle Ages, especially on the less known social and economical 
aspects of that restless and active period, and in this latest book, Art and the 
Reformation, he makes a real contribution to Masonic history, all the more 
valuable, perhaps, because he is not a Mason and has no intention of dealing with 
the subject from our point of view. He is also singular among nonMasonic authors 
in that, where his subject has touched upon the history of the Craft, he has gone to 
Masonic works. He quotes the Masonic historian, Gould, quite freely, and is 



familiar with the Halliwell (or Regius) Poem and the Cooke MS. of the Old 
Charges; though not in the magnificent editions published by Quatuor Coronati 
Lodge. It is rather curious that he should have remained in ignorance apparently of 
these publications, and of Ars Quatuor Coronatorum the Proceedings of the Lodge, 
as there is much valuable material that might have been of service to him. It shows 
how little the sound work that has been done by Masonic students is yet known to 
the outside world, even among those whose special subjects parallel or even 
penetrate the field of Masonic historical research. 


Dr. Coulton sets forth his object as being briefly to trace 


... the rise and decay of Medieval Art, and thence to argue that its origin was less 
definitely religious than is commonly supposed; secondly, that its decay was 
gradual a logical and natural consequence of its evolution and lastly, that its 
deathblow came not so much from the Reformation as from that general 
transformation of the western intellect which we can the Renaissance. 


Sixteenth century cartoon from Nuremberg, shoving lay brethren building the 
monastic church at Schoenau. 


Art he limits, for his purpose, to Architecture and its subsidiary arts. Religion he 
also restricts to Christianity as conceived between (roughly) A. D. 1000 to 1600, 
and his general thesis is that though art parallels religion, within the period set, 
very closely, yet there is no good reason to hold that it was a causal relationship; 
we must not, he tells us 


... take the line of least intellectual resistance, and assume that we can find a single 
secret for the explicated process of Gothic decay. 



Not that he would deny all interaction between the two, that would be equally one- 
sided and untrue; but medieval art was not the mere creature of medieval religion, 
an offshoot or by-product; it was itself the result of the same social and intellectual 
forces that moulded and fixed the form of the Western Church. 


The roots of Gothic are in Byzantine art. The great buildings of Justinian at 
Constantinople were the models and exemplars. From Greece, Byzantine 
architectural design and technique spread westward along the regular trade routes 
by sea and land, and their progress can to some extent be definitely traced in 
remaining monuments. And as the author points out, it is very significant that the 
commonest term in medieval documents for "mason" was lathomus or latomus, 
which is pure Greek. The much discussed Lombardic or Comacine school was 
Byzantine in origin; and as it came from the east so was it transmitted to the west 
and north, till it reached Germany and England. 


Another point insisted on is that though the Romanesque, as this architecture of 
Byzantine origin is usually called, was to a large extent monastic, or at least the 
largest and most important edifices in this style were monastic, the Gothic was 
chiefly secular. The great cathedrals especially, and the parish churches, were the 
expression of popular feeling, and were built by lay artisans with funds contributed 
by the general public. The feeling was doubtless religious, but far from being 
wholly so. There was also civic pride and emulation, the desire to out-do 
neighboring cities; and also undoubtedly a genuine appreciation of the result of the 
work as a whole, for Gothic was a popular art and appealed to its public as the 
lines of the latest model car, or the last word in ultra-modem furniture appeals to 
the general public today. 


The rise and decline of Gothic follows in the main a simple curve. Beginning with 
the mdest kind of constmction, where immensely thick walls were required to give 
the strength that the inexperience of the builders could not obtain by more 
economical means, there was a steady advance in skill, accompanied by diminution 
of the mass of the walls, which became thinner as window openings were larger, 
until the peak was reached in the twelfth and thirteenth centuries. This is of course 
speaking only of churches and civic buildings, castles and city walls did not greatly 



alter in the massiveness of their construction, though undoubtedly they became 
stronger as the masons became more skilled. 


But this skill and knowledge was not attained as we should seek it now, by 
controlled experiment and careful calculations. It was learned by experience, and 
many disasters followed the more daring experiments. Dr. Coulton quotes Bishop 
Creighton's remark. Whenever being shown over an English Cathedral ask when 
the central tower fell. For they have nearly all fallen at one time or another. 


At its highest the Gothic building, church, castle, hall or dwelling was the 
inevitable form that expressed the possibilities of the material for that particular 
purpose with the most perfect proportions and the minimum of effort. The 
ornament, which was so often freely lavished, was subsidiary. The chief structural 
elements were made the ornamental features, and the more important they were the 
more work was spent on them. The main ribs of vaults, for example, were always 
more elaborately moulded than the secondary ribs. The flying buttress, which 
mechanically is nothing but a stone prop, was made one of the most prominent 
decorative features of a Gothic cathedral. Gothic art began to decline when its 
exponents had become too clever and, like our ultra-modem schools of art, sought 
only for opportunities to invent something new and unheard of, to use stone like 
wood, or rope, or anything but what it was, and to make ornament the chief thing 
instead of strictly subordinate to construction. We are suffering from the same 
thing today. Technical skill far out-mns capacity to design or to appreciate good 
design. Thus Gothic had in itself the seeds of its own decay, and the skill of the 
craftsmen at the end was carried over to executing work in imitation of an alien 
and exotic style, that of Greece, or more correctly, the decadent architecture of 
Imperial Rome. 


But we must get on to the monks, who are faithfully dealt with in the second and 
succeeding chapters. The author says he knows only two writers who, having gone 
into the question in detail, do not ascribe all the beginning and much of the 
development of Gothic art to the members of the monastic orders. One of these two 
exceptions is Kingsley Porter in his great work, Medieval Architecture. Dr. 

Coulton quotes a number of writers to the effect that the monks planned their 
churches and convents, and not only planned but did much of the work themselves, 



and that the layman masons learned their craft from monkish masters. There is no 
need to cite any of these expressions of opinion here. They have been repeated 
over and over again in almost every article dealing with the operative past of 
Freemasonry, and in altogether too many of the more serious works on the history 
of the Craft. However, when so many outside the Fraternity were insisting on the 
same erroneous statements we can hardly blame the brethren who repeated what 
they supposed to be opinions based upon facts. By a careful analysis of the 
authorities cited in confirmation of these opinions, Dr. Coulton has found that they 
all directly or indirectly go back to Montalembert, the author of Les Moines 
d'Occident. 


Dr. Coulton then proceeded to carefully verify the references given by 
Montalembert to prove his claim that the monks were the original artists and 
architects of western Europe. The latter's work purports to be a history of western 
monasticism from St. Benedict to St. Bernard. Dr. Coulton expresses the opinion 
that it is not really a history but a very elaborate party document, 


. . . written by an eloquent statesman who . . . would have been a great Scholar had 
he given his life to scholarship but who in fact wrote these seven volumes in the 
intervals of polities for a political purpose. Montalembert devoted twenty pages in 
his sixth volume to the monk as an artist, and 


. . . these twenty pages form practically the basis of all that has been written on the 
Subject for the last sixty years; for writers on art are not likely to find the time 
(even if they have the linguistic equipment and the necessary access to a great 
library) to verify the numerous references by means of which this great French 
politician seems so clearly to establish his case. 


And Dr. Coulton goes on to remark that a man of world- wide reputation writing at 
the favorable moment can set in motion almost any misconception or error, 
especially if he be 



....what James Russell Lowell once called "an inaccurate man with an accurate 
manner." 


The result of the examination of the fifty odd references and their context cited by 
Montalembert was as follows: 


Three could not be verified as the works cited were not available. 


In twenty-one no proper reference is given, or else there is nothing to show that the 
artists mentioned were monks; the documents cited proving only that such and 
such work was done for some monastery, or in some monastery, quite a different 
thing from being done by monks. 


In six cases the document definitely states or plainly implies that the artist was a 
layman. 


In fifteen cases monastic artists are really spoken of, but the circumstances are 
abnormal. Such as those where a missionary might plan and work on the erection 
of a church for his converts today. 


There are thus eight cases left in which a real artist is found to be a monk under 
what may be termed normal monastic circumstances. Considering that in the 
period covered there must have been at the lowest estimate half a million monks, 
eight artists does not seem a very large proportion. 


One of the worst cases is cited; it happens to be one that has been frequently 
quoted as an example of monkish skill and genius, the famous St. Savin paintings. 
Montalembert quotes Prosper Merimee, without giving page number. When, 



however, the passage has been run down in the large folio volume containing the 
Description des peintures de Saint-Savin, it turns out to be a statement that the 
artists were, not monks, but Greek painters, imported for the purpose. As a result 
of this painstaking investigation Dr. Coulton offers a counter generalization: 


The monks who did any kind of artistic work, at the most favorable times and 
places, were a small minority in the community; and if we take all times and places 
together, the monastic artist was quite an exception. As to monastic workmen- 
builders, we have evidence for them only under still more exceptional 
circumstances. 


It is impossible to quote all of the relentless proof by which this counter thesis is 
supported; for that the book itself must be referred to. 


However, there were some cases of work done by monks, though more often by 
lay-brethren. At Nuremberg are a series of cartoons, probably designs for 
windows, which represent Scenes in the life of St. Hildegund, and the founding of 
the monastery of Schonau. These drawings are 16th century work and some three 
hundred and fifty years later than the events depicted. One of them is given in the 
text, which is here reproduced. It shows the church being built by the "bearded" or 
lay-brethren, the inscription under the original, translated, is as follows: 


Lay brethren built the monastery of Sehonau led by devout love of religion. 


And Dr. Coulton observes that it is quite in accordance with other instances 


.... that we see no choir-monk directing the lay brethren; all are alike barbati, from 
those doing the roughest work to him who is taking a well-earned draught from the 
wine-flask. 



In other cases where choir monks and even, occasionally, abbots, worked on their 
buildings, or like Henry of Hoxter, 


.... learned how to chisel stones for the frame work of doors and windows, and to 
form them and square them perfectly according to their proper pattern. 


This is told as a singular and remarkable instance of piety and humility, which the 
others admired and wondered at, and later made capital of, but were not moved to 
emulate. 


One rather unexpected statement is made, and though no special effort was made 
apparently to accumulate instances, several are mentioned. This is that the mason 
was not always a free man. The natural response to this would be to suppose that a 
bondman mason must have been a layer, a rough mason or cowan. But this was not 
always so, and in one case mentioned it was a master mason who was a serf of 
William, Earl of Warrenne in the twelfth century, and in 1304 a mason's wife is a 
bondwoman, which makes it almost certain that he was not free either. Other 
instances are also given, but as they are not from England they are perhaps not so 
significant. It is suggested, by what the author gives on this head, though he does 
not say it definitely, that the rule found in the Old Charges that the apprentice must 
be free born, is a stage in the development of the Craft organization; that is to say, 
part of the general movement towards emancipation in the whole community, and 
at that time an innovation on the body of Masonry rather than a landmark. He 
intimates also that the medieval masons were rather a quarrelsome lot, and that the 
prohibition of swords, daggers or pointed knives in the lodge was not an idle or 
symbolic one. Although, and this he refers to more than once, the hammer-axe, or 
as we should call it the gavel, which was always one of the chief working tools, 
was also a most efficient weapon; one indeed that even a man-at-arms, in full mail, 
could not afford to despise. 



Dr. Coulton touches on the origin of the term "Freemason," and is inclined to adopt 
the theory that it originally meant a worker in "free stone" as compared to the hard- 
hewer. He points out that "free," applied to the softer stone used for carving and 
fine work, appears before the term "free-mason," and that intermediate is the 
phrase "mason of free-stone." But he also suggests that later on the term took also 
the second meaning, of freedom to work where and when he would. In this he has 
come to much the same conclusion as a number of the foremost Masonic scholars 
who have discussed this point. 


The three chapters that will probably prove of the greatest interest to the Masonic 
reader are those on the Freemasons, the Mason's Mark, and the Handgrip, but the 
chapter immediately preceding these is also of great interest, for in it the author 
quotes largely from the "self-characterization" of four medieval artists, taken as 
typical of the personal interests, ideals and mental ability of the masters of the 
Craft. These are the German monk called Theophilus, who wrote a general hand- 
book on all the arts and the crafts connected with them; the French Master Mason, 
Villard de Honnecourt, whose so-called sketch book, Dr. Coulton thinks was 
prepared for publication, in the medieval sense of the word; Cennino Cennini, the 
Italian painter, and last, Albrecht Durer. The first is of the twelfth century, the 
second of the thirteenth and the last two of the fourteenth. Actually there is a 
hundred and forty years' interval between Theophilus and Millard, and about fifty 
years between each of the last three. 


Theophilus is very interesting, as he assumes that hardly anything can be bought 
ready for use. Not only the raw material has to be procured by the artist or artisan 
there was no distinction between the two but he must also make his own tools and 
instruments, and them also from the raw material. He concludes with a rhetorical 
summary of what his Little Roll of Divers Arts will teach: 


. . . thou wilt here find whatsoever Greece hath in divers kinds and mixtures of 
colours- with all that Tuscany knows of laborous mosaic or of varied enamels with 
all that Arabia displays in casting or hammering or casing metal; with whatsoever 
Italy adorns with gold, in various vessels or carvings in gems or in bone- with all 
that France loves in precious variety of windows, or that industrious Germany 
approves in cunning work of gold, silver, copper or iron, timber or stone. 



But while Theophilus seems to think the arts can be learned from his book, 

Cennini, two hundred years later, insists that one can only learn from a master; and 
that best from one master only, till the pupil, or apprentice, has advanced far 
enough ( if he have ability) to develop his own style. It is probable that Cennini so 
felt because he himself had learned that way, and masters were plenty in his day. 
Theophilus on the other hand may have largely taught himself aided by similar 
handbooks to the one he compiled. At least, in North Germany in the twelfth 
century, the arts were not so definitely specialized as they were later on, though 
even in the Renaissance period the greater Italian artists turned their hands to 
everything on occasion, either for their own pleasure, or for their employers. There 
is more than one case of architects and sculptors being set to do such work as 
cutting stone cannon balls, making gun carriages, platforms or scaffolds, and even 
garden benches. But possibly these last were what we would consider art work, and 
they would probably be carved. 


Villard de Honnecourt is undoubtedly the most interesting of the four from the 
Masonic point of view, as he was an architect, either in charge, or consultant or 
assistant, in a number of notable works, and was indeed probably responsible for 
the design of Cambrai Cathedral. We could wish that he had written more of his 
life, instead of tantalizing us with stray allusions in the notes to his drawings and 
designs. 


In his book we find passing mention of different places he had been to. He was 
some years in Hungary, for example. While the studies and drawings of 
architectural features, windows, mouldings and so on, described as from different 
places, by themselves prove how he had traveled. In one note, upon which Dr. 
Coulton specially dwells as giving a glimpse of the intellectual life of the lodge, he 
says, "Many a time have masters discussed" how to make a wheel turn of its own 
accord. Perpetual motion, in short; and he gives a scheme of his own that he thi nk s 
might work. In another place he sketches the plan of the apse of a cathedral which 
he says was devised by himself and another master, Pierre de Corbie; or as he put it 
"invented in discussion with each other." The design would involve most 
complicated problems of vaulting, and that seems to have been its chief interest to 



its inventors, rather than its effectiveness from the architectural point of view. He 
also gives solutions 


....of difficult practical problems not only in stone cutting, but in carpentering, he 
shows the working of a saw mill, of a screw jack and how to cut a screw how to 
make a machine to straightening timber houses that lean from the perpendicular 
and the construction of a great mangonel for siege operations. He can take 
approximate measurements from a distance by rough and ready trigonometrical 
methods.... And he ends with a recipe ... for a potion that is sovereign for all 
wounds: "drink not too much, for in an eggshell ye may have enough . . . 
Whatsoever wound or sore ye may have this will heal you." 


We reproduce here one page of his notebook which is very curious. It gives a 
method for obtaining the proportions, by triangles and straight lines, of human 
figures, and animals, in different attitudes. The attitudes are precisely those that are 
constantly met with in medieval painting and carving. The Virgin and child, the 
king on his throne especially so. The man using the flail seems much more like a 
study from life. (1) 


On other pages are more drawings of animals that seem also to have been from 
life, and in the case of a lion's head he expressly says that this was so. 


In the chapter on "The Freemasons" there is a brief notice of the Comacine 
Masters, or as Dr. Coulton prefers to spell it Commacine. It is probable this is more 
correct. He observes that from the very scanty records of this period (the seventh 
century) the most that can be said is that some of the trade associations may have 
survived from imperial times. He notes, too, that besides the Masons there were 
other gilds existing or surviving, and names those of the shipwrights and the 
soapboilers. 



He goes on to point out the causes that tended to differentiate the building crafts 
from all others; they have been observed before, but his opinion adds weight to 
them. In the first place, on large edifices there would be more men working 
together under common direction than in any other occupation, but that of war. 

Two or three hundred men may seem a small enough personnel to us, but in those 
days all manufacture was conducted in small workshops, and he was a master in a 
large way who employed more than four or five men and a couple of apprentices or 
so. This question of numbers alone called for something in the way of executive 
work. So far as finance and purchasing was concerned that was done by the 
employer. But the master, with even no more than thirty or forty craftsmen and 
their laborers under him, would be obliged to spend a good deal of time in 
overseeing and allocating work. The other differentiating feature was the migratory 
character of the craft. Though some buildings took many years to complete, many 
others were very rapidly built. Churches and cathedrals were put up in a far more 
leisurely way than dwellings and fortifications, especially the latter. Froissart, for 
example, gives the impression of city walls being erected, or castles rebuilt, in a 
few months sometimes. Doubtless the work was done largely by forced labor; even 
the masons and carpenters were frequently impressed for such work. 


But normal conditions of employment were such that it was seldom that there were 
enough members of the building trades resident in one place to form, even all 
together, a gild of their own. For gild protection and municipal purposes they 
joined the gilds of other trades. Yet their constant moving in search of work made 
some kind of general organization almost essential in an age where, as hardly ever 
since, a man who had not the backing of some organization was helpless and at the 
mercy of any oppressor. 


It is in this way that he accounts for the special laws against masons and carpenters 
in England. The men of other crafts were under control through their gilds. The 
gild had its charter and its property, and these were hostages to the government. 
The one might be revoked and the other confiscated. But the builders had no gilds 
no property, at least none to sneak of. They were here today and gone next week. 
Consequently the only way to get at them was to forbid the annual Assemblies, 
Congregations or "Chapiters," under the pains and penalties of felony. And little 
enough effect it seems to have had. 



There is one point on which Dr. Coulton differs from our most authoritative 
historians. He is very much inclined to treat the Freemasons, Steinmetzen and 
Compagnons as all practically the same thing adapted to local conditions in 
different countries. From the outside this seems justified. Medieval culture was not 
national; we have already seen a French Master in Hungary. There were Germans 
in Italy, and Frenchmen in Scotland, and doubtless Scots and English abroad. In 
general, it is hard to say that these Craft organizations had no inter-relations. But it 
is also fairly obvious that, when we first definitely come to know of them, that no 
one of them was derived from either of the others. Excepting only, that as the Craft 
technique traveled west and north, it may be said that the forerunner of the 
Compagnnonage in France was probably the origin of the Craft in England in 
Saxon or Norman times. 


The chapter on Mason's Marks is most valuable. In spite of all that has been 
written about this by Masons we do not seem to have got very far. There have been 
several suggestions for the systematic collection of these marks, coupled with 
accurate details of their position, probable age and so on. Dr. Coulton has shown 
what might be done. There were two distinct kinds of marks, personal marks or 
signatures, and position marks. The latter being perhaps the most common. Several 
illustrations are given of these, and we here reproduce one showing position marks 
cut on the drapery of statues at Rheims. The scheme here was very elaborate. The 
T or tau-cross was for the south side of the south door. The statues for this position 
were then marked in their order beginning from the inside. The north side of the 
central door was designated by a crescent and the others by yet other signs. There 
was no recondite symbolism in this, the marks were used simply as letters and 
numbers would be used today. 


The remainder of the book is also very interesting, but it is impossible to deal with 
it in the space available. There is a delightful reconstruction of the breaking up of a 
lodge on the completion of the building and the pilgrimage of the masons 
elsewhere to seek new work. If Dr. Coulton were not so busy writing history he 
could produce delightful fiction if he chose. 



In the later chapters the effect of Puritanism and the Renaissance is fully discussed, 
and many new sidelights are given on facts that are generally known, but of which 
the full significance has not been realized. The Puritan hostility to art did not cause 
the decay of Gothic architecture for that was already advanced. But for this readers 
must be referred to the book itself. 


NOTE 


(1) Another drawing from Villard de Honnecourf s Sketch book was reproduced in 
THE BUILDER, December, 1925, p. 367, which showed an elevation of two bays, 
inside and out, intended for Cambrai Cathedral. 


— o — 


American Army Lodges in the World War 


BY BRO. CHARLES F. IRWIN, Associate Editor 


Overseas Rhode Island Lodge No. I, U. D., at Coblentz, Germany 


IN the history of the Overseas Rhode Island Lodge, No. 1, U.D., that was 
established at Coblentz, Germany, during the period of the Army of Occupation, 
we come upon a number of valuable steps that have established precedents that 
will have a very decided effect upon the actions of American Grand Lodges should 
another National Emergency arise. 



The Rhode Island Lodge was a direct outgrowth of a Masonic Club already in most 
flourishing condition in Coblentz. With a membership reaching into the thousands 
this club had fixed itself in the organic life of the Army of Occupation. It had been 
hailed as a beneficent movement by officers in important stations in the military 
system. It was composed of Masons from widely scattered portions of America and 
other countries. Consequently the young lodge was destined to wield a most potent 
influence among Craft members up and down the Rhine Valley. 


This origin of the Rhode Island Lodge, out of an existing Club, was not unique in 
our Overseas Masonic life. For of the four New York "Sea and Field Lodges," 
every one was planted upon soil cultivated by an already existing Masonic Club. 
But the good fortune of the Rhode Island Lodge lay in the fact that the A. E. F. was 
rapidly drawing to a close, whereas, the Army of Occupation faced a long season 
of service. The one group was declining, while this later one was growing. 


Be this as it may be, there is a chapter of history not very widely known, which 
relates how nearly Coblentz came to possessing, at least temporarily, one of the 
New York "Sea and Field" Charters. Let Past Grand Master Townsend Scudder tell 
this story. It is embedded in his report to the New York Grand Lodge in 1920: 


Reports From Lodges Overseas. 


I was greatly enlightened on conditions in the occupied territory, by interviews in 
Paris, with Major W. S. Solomon, 417 Telegraph Battalion, Signal Corps, a 
prominent and zealous member of the Fraternity from Rhode Island, who was 
stationed at Coblentz, and who had, as President, undertaken the reorganization of 
the "Third Army Masonic Club" in the occupied territory of Germany, assisted by 
M. W. Wendell R. Davis, P.G.M., and by R. W. James C. Collins, then Deputy 
Grand Master, now Grand Master of Rhode Island, both Secretaries of the A.E.F.- 
Y.M.C.A. These Brethren who had been with the forces for months, in conflict, 
and behind the lines, and who had been in Germany for some time, since the 
Armistice, not only recognized the need of the Masonic Club, referred to, but had 
cabled the Grand Master of Rhode Island requesting a Warrant for an Overseas 



Lodge with the Army of Occupation, and in due time were assured that their 
request had been granted and a warrant dispatched. I offered these Brethren, 
whatever I might decide as respects Lodge Activities in France, to hold for them 
one of the Warrants which I carried, until their own should arrive, or until they 
should be assured it had not been lost in transit. Their Warrant, a replica as to 
authority of those entrusted to me, arrived in due course. 


Returning, now, to the story proper of the Rhode Island Lodge, we turn to the 
History and Roster of the Masonic Club of the Third American Army and Rhode 
Island Overseas Lodge, and find on page 121 the record of the formation of the 
Lodge. 


There might arise some confusion in the mind of the average reader of the story, 
and he might come to the conclusion that the Club and the Lodge were both Rhode 
Island productions. This is inaccurate. The Club was not a Rhode Island Club. It 
was made up of active Craftsmen from all the Grand Lodges of the United States, 
as well as of Canada and other countries. 


The fact is, however, that Rhode Island contributed some of the most active leaders 
in the Club. And these Rhode Island members of the Club came together shortly 
after it was formed, and conferred together as to the possibility of their obtaining a 
Warrant from their Grand Master to form and carry on a Military Lodge. 


This desire found expression in other groups of Masons in the A.E.F. at earlier 
dates. For example, the Masonic Club of Base No. 1 at St. Nazaire, France, 
through Bro. Charles I. Cook, a very active member, sent in a request to the Grand 
Master of North Dakota for a Dispensation for a Military Lodge, to work at that 
Base. In a letter from W. Bro. W. L. Stockwell, Grand Secretary of North Dakota, 
this paragraph occurs: 



At one time he ( Charles I. Cook) tried to induce us to issue a Dispensation to 
organize a Lodge at that place. This we declined to do because it was planned to 
include in the membership many brethren from other jurisdictions and we did not 
believe it would be advisable for us to go outside the jurisdiction of North Dakota. 


This group of Rhode Island Masons at Coblentz came together for conference and 
the outcome was a decision to cable a request to the Grand Master of Rhode Island 
for a Warrant for a Military Lodge. Accordingly the cablegram was sent. Then set 
in the period of waiting for the reply. They were not held in long suspense. The 
word came back that a Warrant had been granted and was on its way to Coblentz. 
Thirty-seven Rhode Island Masons signed the request for the Warrant. This 
dispensation was dated March 15, 1919. 


The dispensation arrived in April, 1919. The word was sent round, and a meeting 
was called for April 24, 1919, to be held on the floor above the Masonic Club, at 
No. 6, Lohrrondell, Coblentz, Germany. 


At the regular meeting of the Club on the Monday preceding, the announcement 
was made of the arrival of the dispensation and the proposed opening of the new 
Lodge. Within a very brief period applications began to come in for the degrees. 
And on the opening night fifty-four petitions were read. 


A word will be useful at I this point in regard to the meeting place of this Lodge. I 
Like others which grew in favor with our Craft in the A.E.F., the original meeting 
places were always taxed beyond their capacity, and newer and larger quarters 
were absolutely necessary. There has always remained the lurking conviction that 
these large assemblages of Craftsmen in the Lodges and Clubs of the A.E.F., while 
the Lodges at home struggle to secure sufficient brethren to fill the chairs and 
transact business, was due to the fact that higher bodies and parasitic growths of 
appendant bodies grafted on to the Blue Lodge, and which draw on its vitality 
were wholly absent, which left the field clear for basic Masonry to obtain its due 
place in the interest of the Craft. Perhaps the Grand Lodges will take this into 
consideration some day when selecting candidates for its highest honors, and lean 



rather to the Mason who is not mortgaged by membership in a number of other so- 
called higher bodies of Masonry, thereby giving his whole Masonic attention to 
Craft programs. 


However, to return from this digression. This Rhode Island Lodge was unable to 
entertain the number of Craftsmen who sought its halls, and at last provision was 
made for the use of the Lodge Rooms of the German Lodge, "Johannes L. 
Friederick Zur Vaterlandsliebe," their rooms being very commodious. This Lodge 
has had a remarkable history, being a child of the French wars of 1 812 with 
Germany generally known as the Napoleonic Wars. Its history will be presented in 
THE BUILDER as a separate article in the near future. 


The first meeting for work was held on May 1, 1919, at which time five candidates 
were given the Entered Apprentice Degree. From this time on to the close of the 
Lodge almost daily sessions were held, occasionally twice a day. 


The Lodge finally ceased from its labors in Coblentz on July 31, 1919. During this 
period from May 1 to July 3 1 , the Lodge conferred the degrees upon 517 
candidates. Four hundred and ninety-eight of these were initiates of Overseas 
Lodge, U. D., while 19 were courtesy work for other home Jurisdictions. This 
material was stamped in the history of the Lodge: '"MADE IN GERMANY." 


In addition to these communications held within their own Lodge Room, the 
Overseas Lodge held two communications at the town of Neuweid, Germany, in 
the Lodge Room of the German Lodge located at that place. 


In the Proceedings of the Grand Lodge of Rhode Island for 1919 is the report of W. 
Bro. Wendell R. Davis, Master of Overseas Lodge, in which he gives some 
valuable information. He states that eighty communications in all were held during 
the life of this Military Lodge. Fifteen of them were regular and sixty- five were 
special communications. Four hundred and ninety-eight E. A. Degrees were 



conferred, four hundred and ninety-one F.C., and four hundred and eighty-six 
M.M. It is significant that the Lodge rejected ten, showing that care was 
maintained -throughout all their work. In addition to this work, they conferred by 
courtesy, fourteen E. A., sixteen F. C. and eighteen M. M. Four hundred and 
eighty-six signed their by-laws, thus becoming members of the Lodge. Forty-five 
of the forty-eight states were represented in this membership. 


The Lodge was a success financially, for we find in W. Bro. Davis' report that the 
Lodge transmitted to the Grand Master of Rhode Island the sum of $12,858.86. 


The care with which all visitors were examined as to their knowledge of and 
membership in the Craft is indicated by the fact that eight hundred and thirty-seven 
brethren submitted to this test prior to entering the Lodge Room of this Military 
Lodge. 


In working the degrees the Lodge usually employed a larger room for the first two 
degrees and a smaller room for the third. 


As the number of candidates were made Masons they were arranged in groups of 
convenient size and these groups were all thoroughly trained in the lectures of the 
three degrees. No home Lodge ever worked upon its material more thoroughly than 
did not only this Military Lodge, but every Military Lodge we had in Europe did 
likewise. This refutes the gloomy predictions of the officers of Grand Lodges at 
home who opposed the granting of Dispensations to groups of their soldier Masons 
for Army Lodges, on the ground that great looseness would prevail, and much 
undesirable material creep into the Craft. With regard to this fallacious argument I 
believe I am in position to pass judgment on the point after a most intimate contact 
with the official records of all the Military Lodges that thrived during the War. I 
am prepared to demonstrate that every one of them both at home and abroad took 
the utmost care to guard the doors, and to have thorough satisfaction as to the 
qualifications of every profane who knocked at their doors. Comparing the military 
material admitted with the great influx permitted by these same critical brethren at 
home, not one of our Military Lodges needs to take a back seat. 



There are several fine illustrations given in the official history of this Rhode Island 
Lodge which I believe ought to be passed on to the readers. Take the case of Bro. 
H. A. Stewart, of the State of Indiana. Our Hoosier brethren ought to be proud of 
this candidate. He served as a chauffeur in the army. He was admitted into Rhode 
Island Overseas Lodge in Coblentz on May 8, 1919, receiving his first degree that 
night. He was passed on the 14th of the same month and raised on the 17th. That 
is, his course ran between the dates 8 and 1 7 or ten days in all. The records of the 
Lodge reveal this brother serving as Junior Steward on the 21st of May, as Junior 
Deacon on the 3 1st, and as Senior Deacon on June 3. On June 10, he delivered the 
Lecture in the F. C. Degree. M. W. Bro. Davis remarks: 


In three weeks from becoming a M. M., in addition to thoroughly learning his 
examinations, he was able to competently fill any subordinate position in the 
Lodge. 


Bro. Davis then calls attention to several other brethren, who within a few days 
after being raised, were actively at work assisting in the conferring of the degrees 
and lectures. 


In the popular mind the average high officer in the military forces was a rather 
bizarre figure, tending largely to enlargement of the abdomen and circumference of 
the head. Needless to say that this is a fallacy. Take this incident reported by Bro. 
Davis: 


Bro. Frank Parker was a Brigadier General in the First Division. He was entered 
June 10, 1919, passed on June 17. He presented himself for his examination in the 
lecture of the Entered Degree on June 17. He was asked to stand a personal 
examination from among the 22 others in the class and responded. Having received 
his Entered Apprentice Degree only one week previously, he had so perfected 
himself in the lecture that Bro. Davis remarks: "He passed a highly satisfactory 
examination." 



The work of the Lodge having been completed on July 31, 1919, the Lodge 
became inactive for some time. At the 1919 Communication of the Grand Lodge of 
Rhode Island, the suggestion was made that the warrant or dispensation be 
continued on the American shores in Rhode Island, and that its work should be 
confined to military material, that is, those either in the active or auxiliary service 
or veterans of that service. 


Bro. Norris G. Abbott presented the following Resolution, which was unanimously 
adopted: 


RESOLVED, That the dispensation heretofore granted to Overseas Lodge, No. 1, 
U. D., to do work in Coblentz, Germany and continued in force at the last Annual 
Communication until this time, be further continued until the next Annual 
Communication, but with the provision that it shall hold its meetings and do work 
in the city of Providence, with jurisdiction comprising the whole state, and that it 
shall have authority to confer the degrees of Freemasonry upon such candidates as 
shall be elected from those who shall have served in the Army or Navy of the 
United States, or in any organization associated with said Army or Navy in the 
World War and who shall have resided within this Grand Jurisdiction for a period 
of one year prior to the time of filing his application, or shall then belong to the 
Army or Navy of the United States. 


Following the passage of this Resolution, a second was introduced by Wor. Grand 
Marshal John M. Capron, who served as the Secretary of the Military Lodge in 
Coblentz, which also was adopted, as follows: 


WHEREAS, The Most Worshipful Grand Lodge of Rhode Island has learned from 
the officers and members of Overseas Lodge, No. 1, U. D., of the faithful and 
untiring interest shown by several brethren of other jurisdictions, in the formation 
and work of Overseas Lodge while in Germany. 



BE IT RESOLVED, That at this Semi-Annual Communication, held in 
Freemasons Hall, Providence, Rhode Island, this seventeenth day of November, 
1919 it be the unanimous vote of the Grand Lodge of Rhode Island, that its thanks 
and appreciation be expressed to Brothers Lieut. A. H. S. Haffenden Washington 
Lodge, No. 46, Portland, Oregon; Capt. Frank P. Stewart, Argenta Lodge, No. 3, 
Salt Lake City, Utah, Sergt. William F. Throckmorton, Kaw Lodge, No. 272, 
Kansas City Kan.; Sergt. Robert S. Brown, Homewood Lodge, No. 635, 

Pittsburgh, Penna., Ellis H. Duvall, Moriah Lodge, No. 105, Powhatton Point, 
Ohio; Dr. Guy Potter Benson, Burlington Lodge No. 100, Burlington, Vt.; Sydney 
B. Snow, Eureka Lodge, No. 70, Concord, N. H., Rev. L. R. S. Ferguson, St. Croix 
Lodge No. 56, Hudson, Wise.; Lieut. Ernest M. Myers, Las Palmas Lodge, No. 
366, Fresno, Calif.; Dr. J. W. McDonald, Fairmont Lodge, No. 9, Fairmont, W. 
Va.; Clair H. Norton, Walnut Hills Lodge, No. 483, Cincinnati, Ohio; L. A. 
Patterson, Weston Lodge, No. 562, Whiting, Iowa, for their invaluable services 
rendered to Overseas Lodge while in Coblentz, Germany. 


AND BE IT FURTHER RESOLVED, That a letter expressing these sentiments be 
sent to each of the above named brethren, over the signature of the Grand Master 
through the Grand Secretaries of their respective Grand Lodges. 


The following amendment to the Constitution of the Grand Lodge was introduced 
at this point by P. G. M. Wendell R. Davis, former Master of the Overseas Lodge 
in Coblentz: 


RESOLVED, That Article VII of the Constitution of the Grand Lodge be amended 
by the addition of the following section: 


Section 25. It shall be permissible for a member of any Lodge in this Jurisdiction, 
being in good standing, who shall have served in the Army or Navy of the United 
States, or in any organization associated with the said Army or Navy in the recent 
World War, to become a member of Overseas Lodge formerly exercising 



jurisdiction in Coblentz, Germany, under dispensation, when it is duly chartered by 
this Grand Lodge without losing his rights of membership in his original Lodge 
and it shall be permissible for any member of said Overseas Lodge to become a 
member of any other regular Lodge in this Jurisdiction in whose jurisdiction he 
may reside, without relinquishing his membership in said Overseas Lodge, 
notwithstanding any provisions in this Constitution to the contrary. 


This Resolution was referred to the Committee on Jurisprudence with instructions 
to report at the Communication in May, 1920. Following up this important step we 
turn to the Proceedings of the Grand Lodge for the Annual Communication which 
opened on May 17, 1920, and find in the East M. W. James C. Collins as Grand 
Master. W. Bro. Collins served as a Secretary of Welfare Work in the Army of 
Occupation, and was one of the guiding spirits of this Military Lodge. Therefore 
what he has to say about it is of peculiar worth. In his address at this time he says: 


No Lodge was ever established under such unique circumstances nor was ever 
more successful in the accomplishment of its purposes. This success was obtained 
only through the good judgment and the untiring efforts of its officers. 


He then goes on to call the attention of Grand Lodge to the fact that 


the dispensation under which it worked was continued until this Annual 
Communication with permission to do work in Providence upon Candidates who 
had been in the military service or auxiliary service of the United States in the 
World War, or were still in military service. Its jurisdiction was fixed as that of the 
limits of our Grand Jurisdiction. In the month of January, the first meeting of the 
Lodge in America was held. . . . They conduct their meetings clothed in the 
uniforms in which they saw service. ... I sincerely hope that this Lodge . . . will 
receive favorable action upon its petition for a charter at this communication.... 
There is an incident in the activities of Overseas Lodge in this jurisdiction which is 
worthy of your attention. On Wednesday evening, March 17, 1920 the Officers of 
Overseas Lodge visited St. Johns Lodge No. 1, Providence, at its special invitation 
and worked by request the first section of the Entered Apprentice Degree upon 



Candidates of St. Johns Lodge. I had the honor to be present that evening in my 
official capacity and observe the work. The work was rendered with a military 
precision and a finish which was most inspiring.... We were impressed more 
clearly than ever before how closely interwoven are our Masonic and Civil duties, 
that true Masonic teachings and practice stood for patriotism and loyalty to one's 
country.... On May 1 1 Overseas Lodge worked the Master Mason Degree upon 
twenty-one Candidates. This was the first time it had worked this degree in 
America. 


The Committee on Jurisprudence in making its general report, took occasion to 
refer to the proposed Amendment to the Constitution of the Grand Lodge in order 
to permit dual membership for veterans of the war, in the following language: 


The practice that has consistently obtained in this jurisdiction has been to limit 
membership to one Lodge. With one or two exceptions this is the universal 
practice in the several Grand Jurisdictions in this country. In a few jurisdictions a 
secondary membership in another but not in the same jurisdiction is permissible. 
The Committee expresses no opinion with reference to the advisability of 
establishing dual membership in this jurisdiction. It is of the opinion, however, that 
if this Grand Lodge deems dual membership advisable, it should be generally and 
not specially applicable, and that the Constitution should be amended in a manner 
that would make the fundamental law confer equal obligations and equal privileges 
in a uniformity of spirit that has ever marked Masonic legislation. 


The proposed amendment in its present form does not permit the consideration by 
this Grand Lodge of the broader question of granting the privilege of dual 
membership to all Masons in this Jurisdiction. In order, therefore, to present the 
question for the full consideration of Grand Lodge at the present Communication, 
the Committee recommend and hereby propose, as an amendment to the proposed 
amendment now before the Grand Lodge, that a proviso be added to Section 16, of 
Article VII, of the Constitution, in the following form: "Provided, however that a 
brother may be a member of not more than two Lodges within this Jurisdiction." 
Section 16 of Article VII by such addition would read as follows: 



"Section 16. No subordinate Lodge shall admit to membership a brother made in 
another Lodge, or confer the First Degree upon any person, except upon a clear 
ballot therefor at a regular communication; nor permit a brother admitted to 
membership to qualify himself as such until he shall have presented a dimit from 
the Lodge to which he formerly belonged. PROVIDED, HOWEVER, that a 
brother may be a member of not more than two Lodges within this jurisdiction. 


Respectfully submitted, 


J. Ellerey Husdon, 
W. Howard Walker, 
Joseph W. Freeman, 
Walter A. Presbrey, 
Herbert A. Rice. 


The report of the Committee on Jurisprudence is accepted and the recommendation 
contained in the report is approved. 


At this point Bro. W. S. Solomon, as Master of Overseas Lodge, under 
dispensation, presented the claims of that Lodge, with the request that a charter, in 
form as follows, be granted said Lodge. For this Charter see the later part of this 
article. 


The following resolution was introduced and carried: 



RESOLVED, That the dispensation of Overseas Lodge, No. 1, U. D., be continued 
in force until such time as said Lodge shall be regularly constituted under its 
charter. 


Thus we learn that this notable Lodge which started upon its career as an American 
Military Lodge, located at Coblentz, Germany, was transplanted into the soil of the 
Grand Lodge of Rhode Island, to become a class Lodge, and to develop a history 
most enviable. 


Lrom the very beginning this Lodge attracted to its membership men who have 
attained high rank in the Military branches of our National Lorces, as well as men 
who have reached the heights in civilian life. Its roster is crowded with such 
names, and as the years pass this Lodge will attain to the prominence that has long 
been held by other Military Lodges of earlier Wars, and are now engrafted into the 
Grand Jurisdictions in various parts of our country. 


It would be invidious for us to indicate here any particular group without giving 
the same position to the humblest who have passed the portals of Overseas Lodge, 
No. 40, of Rhode Island. 


Suffice it to say that these brethren have the latchstring of their present Lodge out, 
and they are noted for the most delightful hospitality that they display to itinerant 
Masons who once wore the uniform of their country, or of its auxiliary 
organizations. 


Our highest commendations are due Worshipful Bro. Winfield S. Solomon for his 
constant interest in our inquiries, and his responsiveness to the many requests we 
have made for information concerning this Military Lodge. 



APPENDIX 


A most pleasing incident occurred during the life of the Overseas Lodge, No. 1, U. 
D., while at Coblentz. It appears that at the Communication of July 2, 1919, Bro. 
Lt. Col. Donald B. Sanger, who was present, presented the following: 


Coblentz, Germany 
July 2d, 1919 


To the Worshipful Master: 


I am sending you herewith the contributions of 30 Signal Corps Master Masons 
gathered for the purpose of starting a fund for a Lodge of Signal Corps Men. As 
this Lodge never materialized and Overseas Lodge, No. 1, is the home of many 
Signal Corps men, I feel that its purpose can best be served by donating it to your 
Lodge to be used at the will and pleasure of the Worshipful Master. 


Lratemally yours 

(signed) DONALD B. SANGER 

Harmony Lodge, No. 6, Galveston, Texas. 


Regarding the jewels and furniture of this Lodge the following gifts were reported: 


May 28th, 1919, a valuable ancient Bible dated 1729, by Bro. Adolf Lotz of the 
Lodge Lriederiek Zur Vaterlandsliebe 



June 4th, 1919, Tyler's sword, by Bro. Major George Cockrill, A. P. M. of 
Coblentz. Taken from a Spartacist arrested and disarmed at Coblentz. 


Gong, by Herr and Frau Julius Wegeler, Coblentz. 


Masonic Diploma purchased from descendant of a member of the French Lodge 
stationed in Coblentz during Napoleon's War, said to bear the signatures of both 
Napoleon and Marshal Ney. 


From Rhode Island the following presents were received: 


Oxford Edition of the Bible, from St. Johns Lodge of Providence, 
Silver Square and Compasses from Doric Lodge of Auburn, 

Set of silver working tools by Union Lodge of Pawtucket, 

Altar Cloth from Mt. Vernon Lodge of Providence, 

Ballot Box, from Nestell Lodge of Providence. 


DISPENSATION. 


ANCIENT AND HONORABLE SOCIETY OF FREE AND ACCEPTED 
MASONS FOR THE STATE OF RHODE ISLAND AND PROVIDENCE 
PLANTATIONS. 



To all to Whom these presents shall come 


GREETING: 


Whereas, a petition has been received by me from several Rhode Island Masons 
now serving with the Army of Occupation in Coblentz, in Germany; stating that 
they have organized and are maintaining a successful Masonic Club in that city, 
and are desirous of obtaining a charter for an Army and Navy Lodge; and, 


Whereas, three of the petitioners are well-known members of this Grand Lodge, to 
wit: - Wendell R. Davis, Past Grand Master, James C. Collins, Deputy Grand 
Master, and Winfield S. Solomon, Past Master of Morning Star Lodge; and, 


Whereas, I am convinced that the granting of this request will be of great benefit to 
an Masons, in that vicinity as well as to those loyal citizens of this country, who by 
their isolation, are at present deprived of receiving the advantages to be obtained 
from membership in this Ancient and Honorable Institution. Now, 


Therefore, I, G. Tudor Gross, by virtue of the power vested in me as Grand Master 
of Masons in Rhode Island, do hereby appoint, authorize and empower our worthy 
Brother Wendell R. Davis, to be the Master; our worthy Brother Winfield S. 
Solomon, to be the Senior Warden; and our worthy Brother James C. Collins, to be 
the Junior Warden of a Military and Naval Lodge of free and Accepted Masons to 
be by virtue hereof constituted, formed and held in the City of Coblentz, in 
Germany, which Lodge shall be designated and known by the name of 
OVERSEAS LODGE, No. 1, U. D.; and the said Master is hereby authorized to 
appoint subordinate officers of said Lodge, and said Lodge is authorized to adopt 
all such by-laws and regulations for the governance of its proceedings and labor; 
subject to my approval, as it may see fit, always adhering so far as conditions will 
warrant to the constitution of this Grand Lodge. 



Said Lodge is hereby vested with full power and authority to assemble on proper 
and lawful occasions to elect, initiate, pass and raise candidates without the usual 
formalities and requirements of chartered Lodges, provided that such candidates 
shall be selected only from citizens of the United States serving in the Army or 
Navy of the United States, or in any organization associated with said Army or 
Navy. Membership in this Lodge shall in no wise impair or affect existing 
memberships in a regular, chartered Lodge. 


This warrant shall terminate at the pleasure of the Grand Master, or of Grand 
Lodge; and shall automatically terminate if all the three Brothers named herein 
shall be unable to continue as active officers of said Lodge. 


Witness my hand and seal this fifteenth day of March, A. D. 1919 and A. L. 6919, 
at the Grand East in the City of Providence in the State of Rhode Island, (signed) 
G. Tudor Gross, 


Grand Master. 


CHARTER. 


To all the Fraternity to whom these presents shall come: 


We, the Most Worshipful, the Grand Lodge of the Most Ancient and Honorable 
Society of Free and Accepted Masons for the State of Rhode Island and Providence 
Plantations, Send Greeting: 



Whereas, on the fifteenth day of March, in the year of our Lord, one thousand nine 
hundred and nineteen, and of Freemasonry, five thousand nine hundred and 
nineteen, our Most Worshipful Grand Master did issue his dispensation to certain 
brethren then overseas in the cause of our country in the World War, authorizing 
and empowering them to open a Lodge in the City of Goblentz, situated on the 
Rhine River, in the Republic of Germany; and, 


Whereas, the granting of this dispensation was approved and confirmed at the 
following Annual Communication of the Grand Lodge, and was further continued 
in force until the Semi-Annual Communication thereafter; and, 


Whereas, the dispensation was further continued in force at said Semi-Annual 
Communication of the Grand Lodge until this Annual Communication with the 
privilege of removing said Lodge from said City of Coblentz to the City of 
Providence in this jurisdiction and to receive applications from those residents 
thereof who were formerly in the Army or Navy, or in the auxiliary service, of the 
United States during the World War, or who may be at the time of making their 
application, in the Army or Navy of the United States; and, 


Whereas, in our Annual Communication this day said dispensation, with the record 
of their doings under the same, has been returned to us, together with a petition 
signed by our trusty and well-beloved brethren: 


Wendell R. Davis 
James C. Collins, 
Harold L. McAusland, 
Earl H. Mason, 


Asa Cushman 



Elgin G. Davis, 
Charles T. Glines, 
James H. Magee, 
Knud W. L. Sorterup 
Richard E. Golf, 
John A. Hogg, 


Winfield S. Solomon, 

John M. Capron, 

Arthur S. Vaughn 
H. K. Jackson, 

Arthur W. Peace, 

Henry G. Marsh, 

William H. Preston 
James A. Tillinghast, 

Walter E. Grocock, 

Harry Dyson, 

Howard H. Payne, 

all Free and Accepted Masons, praying that they with such others as may be 
hereafter associated with them, may be created and constituted into a regular 



Lodge of Free and Accepted Masons; and the doings of our brethren under said 
dispensation, having been approved by us, the petition, after due consideration, 
appearing to us as tending to the advancement of Freemasonry and the good of the 
Craft, was granted. 


Now Therefore, Know ye, that we, the Most Worshipful Grand Lodge aforesaid, 
reposing full confidence in the fervency, prudence, and fidelity of our brethren 
Forenamed, have this day in our said Annual Communication constituted and 
appointed, and by these presents do constitute and appoint them, the said brethren, 
a just and legal Lodge of Free and Accepted Masons, to be hereafter known and 
designated by the title of Overseas Lodge, No. 40, Free and Accepted Masons, for 
the purpose of putting into practice the principles of Freemasonry, thereby 
inculcating and sustaining at all times the spirit of patriotism and loyalty to our 
country, giving and granting unto them full power and authority to convene as 
Freemasons in the City of Providence, to receive, and enter Apprentices, pass 
Fellow Craft, and raise Master Masons; for the payment of such compensation for 
the same as may be determined on by the said Lodge; as also to elect a Master, 
Wardens and other officers annually, to receive and collect funds for the relief of 
poor and distressed brethren, their widows and orphans; to make by-laws and the 
same to alter, amend or repeal, as occasion may require, and in general to do and 
transact all matters relative to Freemasonry which may to them appear to be for the 
good of the Craft, according to ancient usage and custom of Freemasons. 


The jurisdiction of this Lodge shall embrace the limits of our Grand Jurisdiction 
and it shall have the right to accept applications only from those residents thereof 
who were in the Army or Navy, or in the auxiliary service connected with the 
Army or Navy of the United States and who have served in the World War. 


And we do hereby require of them to attend us at our Annual and all other 
Communications, by their Master and Wardens, or by their proxies, regularly 
appointed, as also to keep just, regular and accurate records of all their 
proceedings, and to lay them before us when required, making due return to us of 
all persons whom they may have entered, passed, raised or admitted members of 
said Lodge. And we do hereby enjoin upon our brethren of said Overseas Lodge, 
No. 40, Free and Accepted Masons, that they be punctual in the payment of such 



sums as may be assessed for our support; and in all things that they strictly 
conform to our Constitution and Edicts, and the general regulations of 
Freemasonry. Furthermore, we do hereby declare the precedence of said Fodge in 
the Grand Fodge and elsewhere to be the fortieth from us. 


In testimony whereof, we, the Most Worshipful Grand Master, the Right 
Worshipful Deputy Grand Master and the Right Worshipful Grand Wardens by 
virtue of the power and authority to us committed, have hereunto set our hands and 
caused the seal of the Most Worshipful Grand Fodge aforesaid to be hereunto 
affixed, at Providence, this seventeenth day of May, in the year of our Ford one 
thousand nine hundred and twenty, and of Freemasonry, five thousand nine 
hundred and twenty. 


JAMES C. COFFINS, Grand Master. 

JAMES E. BEATTY, Deputy Grand Master. 
JOSEPH FAWTON, Senior Grand Warden. 
FREDERICK I. DANA, Junior Grand Warden. 


By order of the Grand Fodge, 
S. Penrose Williams, 

Grand Secretary. 


— o — 


The Degrees of Masonry; Their Origin and History 



By BROS. A. L. KRESS AND R. J. MEEKREN (Continued from December) 


BEFORE commenting on Gould's argument as a whole that the evolution of the 
original primitive two degree system into our present one of three degrees, one 
more quotation must be given, that in some ways is very illuminating, though 
perhaps not exactly in the way the author intended it. 


. . . I have expressed my belief that Anderson only joined the English Craft in 
1721, but whatever the period may have been, his opportunities of grafting the 
nomenclature of one Masonic system upon that of another only commenced in the 
latter part of that year, and lasted barely six months, as his manuscript 
Constitutions were ordered to be printed March 25 1722. He was, therefore, 
debarred from borrowing as largely as he must have wished judging from his fuller 
work of 1738 from the operative phraseology of the Northern Kingdom (1). 


This really seems like building a pyramid with its apex down! The second edition 
contained one extra Scottish term, the word Cowan." It is true that Gould brings up 
in support like a troop of camp followers camouflaged as reserves the mention in 
the 1738 book of the old custom of meetings held 


. . . early in the Morning on the Tops of Hills, especially on St. John Evangelist's 
Day . . . according to the tradition of the old Scots Masons, particularly those of the 
antient lodges of Killwinning, Sterling, Aberdeen, etc. (2) 


This, he seems to think, may have given rise to like statements which appear in 
most of the early printed exposures. But really this is putting the cart before the 
horse! The paragraph in question did not appear until 1738, and at least four such 
"exposures," three of which are quite distinct and characteristic in their contents 
(3), had been published before 1738, or rather before 1731, and they all contain 
closely analogous statements. The more reasonable interpretation is surely that we 



have here a genuine operative tradition, current equally in England and in 
Scotland. 


At the critical date of 1723 the sum total of the Scottish importations discoverable 
by Gould is actually two compound titles, Entered Apprentice and Fellow Craft, of 
which compounds the chief element in each case was admittedly known and 
familiar in England, so that it is only the addition of the qualifying terms, "entered" 
in the one case and "Craft" in the other, that can be claimed as new. It would seem 
that a far more natural, and perfectly adequate explanation (granting that the terms 
were an importation) is that Anderson, who wrote calamo currents and who 
evidently never stopped to verify quotations but just put down things as he 
remembered them, simply used the phraseology that was familiar to him as a 
Scottish Mason, with not the least idea or intention of supplanting or altering that 
which was in use in London, or even realizing that he was using terms that might 
be unfamiliar to his English brethren. If so, it would follow that in his mind 
Entered Apprentice was the same thing as Apprentice, Master Mason as Master, 
and Fellow Craft as Fellow, and conversely that his English readers understood 
what he intended as well as he did himself. 


First of all, Gould's argument rests on the supposition that these terms really were 
not known in England before Anderson's work was published. Here we are once 
more presented with a negative argument, and one resting on very slender 
evidence. There are, roughly speaking, the Old Charges, the references of Ashmole 
and Randle Holme, and the accounts of Plot and Aubrey. The "Old Charges" 
hardly tell us anything, for they were copied from older exemplars and would not 
have been changed even if current terminology had been modified in this regard. 
And for proof of this we have only to go to Scotland itself, where we find copies of 
the old MS. Constitutions in which the terms Fellow and Apprentice are found 
without qualifying additions. The copy that was used in the Lodge of Aberdeen, 
which (if Bro. Miller's suggestion be accepted) was copied by Dr. Anderson's 
father, may be taken as a peculiarly appropriate example. It contains the normal 
phraseology, Fellow, Master and Apprentice, though the Statutes of the lodge 
speak of Master Masons, Entered Prentices and Fellowcraft. 



Thus it would certainly appear that Scottish Masons must have quite understood 
the English terminology, and it seems pertinent to ask why English Masons should 
misunderstand that of Scotland; at least we can rule out the evidence of Old 
Charges as being quite irrelevant to this particular question. We thus have only 
four brief mentions, which, were they more conclusive than they are, could not 
possibly prove, being all earlier than the 1 8th century, that London Masons were 
ignorant of these compound terms in 1720, or even 1700. We are not suggesting 
that they were known, but merely pointing out the fact that the evidence adduced is 
altogether inadequate to prove such a sweeping negative as Gould required for his 
argument. 


It is to be noted, as Gould points out in more than one place, that the earliest copies 
of the Old Catechisms, both printed and in manuscript, contain some mention of 
these two "Scotticisms." The curious and rather exasperating thing here is that none 
of the manuscripts can be dated with any certainty before 1723, while all the 
printed versions extant are later than the date of publication of the Book of 
Constitutions. We have references to a catechism printed before 1723, but no copy 
of it exists so far as is known. Should it turn up some day, and prove to be (as we 
think very probable) an earlier publication of the document printed in 1723 under 
the title of the "Mason's Examination" (and many times thereafter under other 
titles) it might settle the question definitely as against Gould. Or on the other hand 
it might lend him strong support; though even then not to the point of absolute 
conclusiveness. But that this should happen is only a pious hope. 


As the matter stands, the evidence of the Catechisms is tied up with the hypothesis 
we are considering in a very peculiar way. They do not lend it any logical support, 
nor do they militate against it. If on other grounds we agree with Gould that 
Anderson imported these phrases, then it is likely that the compilers or publishers 
of these effusions borrowed from him. If we doubt whether Gould is right and 
suppose the terms were not wholly unknown, then their appearance here will 
confirm our doubt. They fit either hypothesis equally well. 


The case of Sloane MS. 3329 and the Trinity College and Chetwode Crawley 
MSS. is still more annoying (4). They have no date. From appearance, paper, 
handwriting and the other criteria by which experts judge the age of documents, 



they are all of about the critical period. They may be earlier, they may be later. It is 
equally obvious that they, like the printed versions, give no certain indication. All 
three of them have a strongly Scottish character, over and above the use of the 
terms "Entered Prentice" and "Fellow Craft," or "fellow craftsman," and one is 
apparently closely linked up with the usages of the old Haughfoot Lodge. Gould 
was so obsessed with the idea that the Scottish Craft knew nothing but the "Mason 
word," that he had to put on one side as "exceptional" the indications plainly 
pointing to more than this which appear in the records of Haughfoot and Dunblane, 
and which are confirmed, and elucidated to some extent, by these MSS. And if the 
two degree system was known in Scotland as well as in England before 1723 or 
earlier, then the theory of misunderstanding will become still more incredible. But 
we will have to discuss these documents more fully later on and for the present we 
may leave them on one side. 


WAS ANDERSON MISUNDERSTOOD? 


Let us admit, for the sake of argument, that these two phrases were not known in 
England, and we think it is quite probable they were at least not usual or familiar; 
the question then arises, were they so new and unintelligible as to cause confusion 
in the minds of the Masonic readers of the Book of Constitutions? 


There surely could have been none in regard to the Apprentice. For if, in England, 
he was not "entered," he was "admitted." The difference in meaning is too slight 
for there to have been any doubt in anyone's mind what was intended. The whole 
burden of the alleged misunderstanding must rest on the term Fellow Craft. 


If, as seems certain the sequence in England was Apprentice, Master (of his Craft) 
and Fellow (the Mason being accepted as a Fellow of the Fraternity because he had 
become master of his trade) it would seem that it would have taken truly 
preternatural stupidity to suppose that Master Mason and Fellow Craft meant 
something different. The old sequence was not changed in Regulation XIII, and in 
the fourth Charge the term Master obviously means Master of the Lodge the two 
meanings one would suppose, were obvious enough, and usual enough, to make 



misunderstanding very improbable. The two uses of the term Master were not 
peculiar to the Masons, they were general; and not only that, they have continued 
down to the present time. We all understand at once the difference between a 
master- workman, a man proficient in his trade, and the master, "boss," or 
employer. But we may here quote a contemporary writer, Martin Clare (5). In the 
Defense of Masonry, written in reply to Prichard's Masonry Dissected, he says: 


There are a MASTER, two Wardens and a number of Assistants, to make what the 
Dissector may call (if he pleases) a Perfect Lodge in the City Companies. There is 
the Degree of Enter'd Apprentice, Master of his Trade, or Fellow Craft and Master, 
or the Master of the Company (6). 


This seems to indicate that seven years later there was no confusion in Clare's mind 
about the equivalence of the old English and the Scottish terms; and as the Defense 
was widely circulated, and was reprinted as an appendix to the second Book of 
Constitutions it would further seem to show that there was not much room for 
misapprehension elsewhere; neither does Clare's language betray any objection to 
the compound terms as Gould's argument would seem to require (7). 


Gould bases his belief that misunderstanding did exist chiefly on the appearance of 
Prichard's three degree system, but he supports it also by two other items of 
evidence. The first is the apparent reference to three degrees by Francis Drake, F. 

R. S., in his speech to the assembled Fraternity at York on the Festival of St. John's 
Day, 17268. The passage in question follows a lengthy quotation from Addison. 
Drake then goes on to say: 


From what he [Addison] has said, the great Antiquity of the Art of Building or 
Masonry may be easily deduced; for without running up to Seth's Pillars or the 
Tower of Babel for proofs the Temple- of Belus alone, or the Walls of Babylon 
are sufficient testimonies, or at least give great Reason to conjecture, that three 
parts in four of the whole Earth might then be divided into E-P-F-C & M-M. 



We quite frankly do not have any clear idea what this means. It may be that Drake 
had mistaken Dr. Anderson to speak of three grades in London and did not wish to 
admit any fewer in York; it may be he first learned of the term Fellow Craft in the 
1723 Book of Constitutions, and that Masons in the North of England had no 
previous knowledge of its use in Scotland; it may be that they were familiar with 
the terms and used them in the old way; but what actually may be properly 
deduced from it as it stands we do not even wish to guess. Gould held that there 
was but one ceremony employed at York; basing that opinion on the minutes, 
which speak only of candidates being "admitted and sworn." But then what did the 
three titles mean to Drake and those who listened to him ranks merely? Or 
Degrees? 


Gould says: 


But, as it appears to myself, Drake had evidently constructed an imaginary tri- 
gradal system, from a mis-reading of James Anderson's ambiguous expressions in 


O. R. XIII. 


But why should the "Apprentices," "Masters" and "Fellow Craft" of the 1723 
Regulation lead to such an imaginary construction when the "Apprentices", 
"Masters" and "Fellows" of the Old Charges, with which Drake must have been 
familiar, had not done so? The natural thing would be to interpret the new in the 
light of the old, and we have really nothing in the obscure reference to show that 
Drake, if he did borrow his terms, understood them in any other sense than 
Anderson in 1723 had intended them. 


IRISH USAGE IN 1730 


The next piece of evidence seems much stronger. In our opinion it is the one really 
relevant fact he offers. In Pennell's Constitutions, virtually an edition of Anderson, 



published in Dublin before the end of August, 1730 (that is a little earlier than 
Prichard's work) we find the following addition to Charge IV (9): 


No Master should take an Apprentice unless ... [he is physically qualified and so 
on, and thus not incapable] . . . Of being made a Brother and a Fellow Craft, and in 
due time a Master; and when quailfy'd, he may arrive to the Honour of being 
Warden, then Master of a Lodge, etc. 


When this is compared with Anderson it certainly does give the strong impression 
that three degrees are intended. But seeing that only a month or two later Prichard 
presents us with a complete sketch of a trigradal system, it will depend on our 
opinion of the origin of that work what significance we give to this. The curious 
thing is that in 1734-1735 William Smith published in London and Dublin A 
Pocket Companion for Freemasons, virtually a book of Constitutions, having 
official approval of the Grand Lodge of Ireland, which the 1730 work did not have. 
This follows Pennell very closely, but it omits the pregnant words "and in due time 
a Master." 


This raises a number of questions. Was the omission intentional ? If so did it mean 
that more than two degrees were unknown in Ireland? Or was the Grand Lodge of 
Ireland seeking to suppress a three degree arrangement introduced unofficially 
from England, and trying to maintain the ancient system? It is impossible to say 
without more evidence. So far, however, as Gould's theory goes, Pennell's work is 
overshadowed by Prichard's Masonry Dissected, which followed it so closely. 


In a number of different places, Gould has intimated his theory of how the change 
was effected, as for example, in the History he says (10): 


It is probable that about this period [1724-25] the existing degrees were 
remodelled, and the titles of Fellow Craft and Master disjoined the latter becoming 
the degree of Master Mason, and the former virtually denoting a new degree, 



though its essentials were merely composed of a severed portion of the ceremonial 
hitherto observed at the entry of an apprentice. 


This opinion (with which, as it is here stated, we fully agree) is based on a 
comparison of Prichard with the other versions of the Old Catechisms. The process 
is by no means fully complete in Prichard, but it does show us a second degree, 
called the Fellow Craft's Part, which is not so much a severed portion, but a variant 
version of part of the old Mason's Examination or Catechism. It is a separate 
degree almost entirely in virtue of having a name and being set apart, rather than in 
its content; indeed if might almost be called a doublet of the first. However, in 
spite of its embryonic form it may be taken as a sketch of what later became the 
normal type. 


Gould adduces another fact to support his contention that in 1723 the Grand Lodge 
recognized only two degrees. A French lodge was constituted in London in August 
of that year, by the Earl of Strathmore, and 'le Maitre, les Survetllants, les 
Compagnons et les Apprentifs [The Master, the Wardens, the Fellows and the 
Apprentices] were alone particularized. He goes on. (1 1) 


Soon after 1730, indeed a system of three degrees crept into use, of which the 
proximate cause appears to have been the influence exercised both directly and 
indirectly by the spurious ritual of Samuel Prichard. But there is nothing from 
which we may infer that a division of the old "Apprentice Part" into two moieties 
each forming a distinct step or degree had been approved by the Grand Lodge prior 
to the publication of the New Book of Constitutions in 1738. 


In an article in the Northern Freemason in 1906 he recapitulated his position (12). 
Referring briefly to the fact that 



In Scotland, both before and long after the year 1723, the expressions "Fellow 
Craft" and "Master" were terms of indifferent application, meaning one and the 
same thing.... 


he goes on to repeat the assertion, which while possible (and even probable) is not 
as, we have said, demonstrated, that the term "Fellow Craft" was unknown in 
England until Anderson imported it. He then says: 


The combined use, therefore, of the terms Apprentice, Fellow Craft and Master in 
the XHIth of the "General Regulations" (1723) gave rise to the singular 
hallucination that they denoted three distinct and separate degrees which were then 
recognized by the Grand Lodge. 


And then after running over the earliest allusions to three separate degrees, that we 
have already discussed, down to Pennell's Constitutions, he adds: 


. . . After this the delusion assumed such proportions that yielding to the popular 
clamor, the two degrees inherited and hitherto only recognized by the Grand Lodge 
of England were by the bisection of the Apprentice part declared not only to be, 
but to have been, THREE. 


For a historian this seems to us a very unguarded statement. Granting, as we are 
certainly willing to do, that the change might have been made in the way he 
asserts; it is going entirely beyond any evidence adduced by himself, or known to 
us, to say the Grand Lodge made any such declaration unless he means no more 
than the official approval, or acquiescence, in the changes made by Anderson in his 
New Book of 1738. If this was his meaning, it seems so over- emphatic as to be 
very misleading to any reader who has not been able to weigh all the evidence for 
himself. 



DID THE GRAND LODGE OPPOSE THE NEW SYSTEM ? 


He had been more cautious in 1903. In a paper read to the Quatuor Coronati 
Lodge, he said (13): 


The precise circumstances under which an expansion of the original system of 
degrees was authorized, or perhaps it would be better to say regulated, by the 
earliest of Grand Lodges, have not been recorded, but there is a sufficiency of 
evidence from which the broad facts of the ease become distinguishable. The 
governing body of English Masonry evidently tried to combat the new doctrine of 
which Samuel Prichard was the high priest by having the "Discourse" of Martin 
Clare read in the lodges and doubtless in other ways. But finding the novelty had 
taken root and there can be no doubt that the seed from which Masonry Dissected 
ultimately germinated, had been sown by Anderson ... the Grand Lodge, it is 
more than probable, felt bound to regulate a movement it was unable to suppress. 
Three steps therefore, were declared, to exist in the Constitutions of 1738 and the 
order of their precedence was determined by the Grand Officers, in the manner 
which appeared to them in the greatest harmony with the ancient and Symbolic 
traditions of the Craft. 


We see that here, perhaps because addressing a more critical audience, he inserts a 
qualification, "it is more than probable" the Grand Lodge felt bound to act. It 
seems to us that Anderson's emendations in the New Book are rather a recognition 
or an adaptation of formula to a fait accompli; but perhaps this is all Gould meant. 
If by his Discourse, reference is made to the Defence of Martin Clare we presume 
the passage that we quoted above is what Gould had in mind as the reason for the 
Grand Lodge having it read in the lodges (14). But there is so much more of value 
in Clare's tract that it is hard to pick on one brief, and not especially striking 
paragraph, and say that that was pre-eminently the thing it was desired to 
disseminate. And finally, where is there the least shadow of an indication that "the 
Grand Officers" took counsel together on the subject? It is all pure inference, based 
in Gould's mind on another part of his general hypothesis which we will shortly 
have to consider, respecting the "order in which the two moities" of the 
Apprentices part were given. We now continue the quotation: 



The second edition of the Constitutions, like the first, was the cause of serious 
trouble in the lodges, and in each ease the discontent appears to have been at its 
height about a year after the publication of the work. In 1739, the rearrangement of 
the degrees gave offense, not only to brethren who were working in the old way, i. 
e., according to the system of two degrees as existing prior to and after 1717; but 
also to all those practicing three ceremonies, who followed the method of 
conferring them as laid down in Prichard's Spurious Ritual of 1730. There were 
other causes which tended to widen the breach between the Masons who were 
submissive and those who were disobedient to the mandates of the Grand Lodge. 
The principal of these was a second tampering with the "Mason's Creed," which, at 
a later period, caused a further divergence of procedure between the two parties 
into which English Freemasons ultimately became separated. (15) 


The two parties are the rival Grand Lodges of "Moderns" and "Antients," and the 
"Mason's Creed" is, we suppose, the first charge, "Concerning God and Religion," 
which was somewhat modified in the New Book; but while those lodges which 
continued to work only two degrees may have objected to the innovation, no 
evidence whatever has been brought to light, in such minutes as have survived, to 
show either that they rebelled on this account, or that the Grand Lodge sought, for 
the sake of uniformity, or any other reason, to force them to do their work in three 
stages instead of two. It may have been so, but there is absolutely nothing to show 
it. 


NOTES 


1. Gould, History, Vol. iii, p. 111. 


2. Ibid, Vol. iii, p. 45. 



3. These are the Mason's Examination published in the Flying Post of April 13, 
1723, the Grand Mystery of Freemasons Discovered, published in 1725. These two 
Gould reproduces in the Appendix of his History, Vol. iv, p. 281. On Aug. 16, 

1730 the Daily Journal published the Mystery of Freemasons, the catechism in 
which is a slightly variant version from that of the Examination. It was reproduced 
by Franklin in the Pennsylvania Gazette in the December following. In October 
Prichard's Masonry Dissected appeared. Besides these we really should add the 
Sloane MS. No. 3329 as no authority gives it so late a date as 1738. The Trinity 
College and Chetwode Crawley MSS. might be also adduced if it were not that 
they may be of Scottish origin 


4. The Trinity College has on it the following endorsement, "Freemasonry, Feb. 
1711" but this is in a different hand from the contents of the MS. itself, and as we 
have no idea who made it or when, or what grounds there were for the statement it 
is impossible to receive it as evidence. 


5. A. Q. C„ Vol. iv, p. 33; Vol. 28, p. 80. 


6. Anderson's New Book of Constitutions 1738, p. 217, Reproduced in Q. C. A., 
Vol. vii. 


7. For Gould's argument on this point the Concise History, p. 400, and Essays, p. 
223, may be consulted. 


8. Hughan's Masonic Sketches and Reprints (1871), p. 1 12. 


9. Gould, Essays, p. 218. Pennell's work was reproduced by Dr. Chetwode Crawley 
in Caementaria Hibernica, Vol. i. 



10. History, Vol. iii, p. 1 14. 


11. Essays, p. 218 

12. Ibid, p. 269. 

13. Ib.,p. 223. 

14. We judge that it is. see Concise Hist., pp. 400-401. Compare also Wonnacott, 
A. Q. C., Vol. xxviii, p. 80. 

15. Compare also the Concise History, p. 417. 

(To be continued) 

— o — 

EDITORIAL 

R.j. MEEKREN, Editor in Charge 
E. E. THIEMEYER, Research Editor 



BOARD OF EDITOBS 


LOUIS BLOCK. Iowa 
ROBERT I. CLEGG, Illinois 
GILBERT W. DAYNES, England 
RAY V. DENSLOW, Missouri 

GEORGE H. DERN, Utah 
N.W.J. HAYDON, Canada 
R.V. HARRIS, Canada 
C.C HUNT, Iowa 

CHARLES F. IRWIN, Pennsylvania 
A.L. KRESS, Pennsylvania 
F.H. LITTLEFIELD, Missouri 
JOSEPH E. MORCOMBE, California 

ARTHUR C. PARKER, New York 
J. HUGO TATSCH, Iowa 
JESSE M. WHTED, California 



DAVID E.W. WILLIAMSON, Nevada 


IN REGARD TO RESEARCH LODGES 


THERE are in the United States a number of local organizations, clubs, societies 
and associations, that are specifically devoted to Masonic Study, Research and 
Instruction. So far as our information goes there is no Lodge of Research. 


The general rule in this country against plural membership doubtless accounts for 
this fact. Few Masons want to give up their ordinary lodge membership in order to 
join one devoted entirely to study and research. While a research lodge, on the 
other hand, cannot very well perform the usual functions of a lodge for several 
good reasons. For one, there would not be time to do both; but the most compelling 
is that it would be practically impossible for an applicant to understand whether a 
Research Lodge was what he wanted to join, and equally difficult for the lodge to 
know whether a candidate was likely to be of assistance in its special work. A 
lodge of research, to be successful, must recruit its membership from Master 
Masons who know what they want and who show a definite interest in learning 
more about Masonry. 


There are several jurisdictions where the experiment might be tried. There are 
about twelve Grand Lodges in this country that permit, in some form or other, dual 
or plural membership. Of these five only, so far as our information goes, allow a 
brother to belong to more than one lodge within the jurisdiction: these are 
Massachusetts, Rhode Island, South Carolina, Virginia, and very recently New 
York. In these states it is open to interested brothers to form a Research Lodge. 


Such a lodge does not require any different form of dispensation or charter. It is 
sufficient that there be an understanding, which might be embodied in the by-laws 
if thought advisable, that no applications for initiation should be received. If the 
Grand Lodge should decide to favor the formation of such lodges by remitting the 



customary dues, so much the better; but this in most cases is not a heavy tax and 
could easily be met. The other expenses can be reduced to a minimum and the 
lodge dues calculated on a basis to provide sufficient income. There is no reason 
why, in any Grand Lodge permitting dual membership within its jurisdiction, such 
a lodge should not be constituted without any constitutional or legislative changes. 


Naturally, such a lodge could be more easily formed in large centers of population, 
where there are many brethren to draw from, as unfortunately the percentage of 
those interested in the higher aspects of Masonry is very small. They form the elite 
of the Craft, and would have more influence if organized as a lodge than in any 
other way, and this would be very much to the good. 


It would thus seem, now that it has been made possible by the Grand Lodge of 
New York, that the time has come for the experiment to be made. There must be a 
sufficient number of brethren in New York City to support such a lodge, and to 
make it a success. We hope that they will avail themselves of the opportunity now 
opened up, and not wait for the start to be made elsewhere. 


* * * 


A MOMENTOUS STEP RETRACED 


THIRTEEN years ago, when the World War was blazing up to its height, the 
United Grand Lodge of England took a step that aroused a good deal of criticism 
and caused genuine regret in this country. This was the exclusion of members of 
English lodges who were of German or Austrian birth, and a declaration of non- 
recognition and non- intercourse with the Grand Lodges of enemy countries. The 
then editor of THE BUILDER spoke of it "with mingled sorrow and amazement." 
The amazement has long since passed, but the sorrow and regret have remained. 



The members of the English Grand Lodge were by no means unanimous in this 
decision. The resolution was forcibly opposed, and the minority was a large one. 
This shows that in spite of the provocation - and provocation there certainly was - 
many of our English brethren felt it would establish a most unfortunate precedent. 


We will briefly recapitulate the circumstances. First, the German Grand Lodges 
had, in very arrogant terms, repudiated the idea of universality in the Craft, and had 
severed all connection with the Masonry in the allied countries. But this, though 
unpleasant, did not raise any question as regarding brethren of German birth who 
were English Masons; and there were many such. 


The real cause of complaint was the behavior of these brethren, behavior that was 
un-Masonic to a very high degree. It was not their loyalty to their country, their 
desire to serve it in any way, even by espionage. There is nothing reprehensible in 
this. If we are just, we must recognize that a German civilian was as noble and 
self-sacrificing in risking his life to obtain information for the government of his 
country as Englishmen and Frenchmen were in doing likewise - and many did. The 
difficulty was that the German brethren insisted on bringing the subject of the war 
into the lodges. 


It sounds rather incredible, but we have it on the best of authority that it was true, 
not only here and there, but almost generally. What was difficult to understand, 
and is still obscure, is why the ordinary, normal machinery of Masonic discipline 
could not have fully met the case. To do anything to disturb the harmony of a lodge 
is a recognized offense, one that the Master has full power to take cognizance of 
summarily. Any brother refusing to submit is thereby contumacious and liable to 
exclusion on that ground alone. And action along such lines so far from creating a 
bad precedent, would have strengthened a good one. 


Originally particular lodges had the power to exclude anyone who was persona non 
grata to a majority of the members, and the right was frequently exercised. Such 
exclusion did not affect the brother's standing generally, it left him much in the 
position of a dimitted Mason among ourselves. But lodges, both in England and 



America, have been progressively shorn of their powers until they are approaching 
the stage of being little more than the agencies of Grand Lodges with no other 
function than that of running candidates through the "degree mill." It is a 
melancholy lesson of history that rights once lost are seldom or never regained. 
Instead of reviving and strengthening the old powers of the individual lodges, and 
encouraging them to take such action as seemed best to fit individual cases, and 
thus putting the matter on the eminently Masonic ground of maintaining peace and 
harmony in the lodge, without specific reference to any particular cause of 
irritation or disturbance of fraternal feelings, it appeared to be necessary to make 
an ad hoc rule along lines which, at the very best, were contrary to the great ideal 
of the Craft, universal brotherhood. 


It was all the more unfortunate because the whole Masonic world is affected, 
willingly or unwillingly, by the action of the Grand Lodge of England. Englishmen 
are reputed to have many faults and failings, but impulsive and resentful action is 
not looked for from them. And when they do act in that way it has a very far 
reaching effect. In this case, we cannot help feeling, a very unfortunate one. 


It is now ten years since the war ended, nine since the treaty of peace was made, 
and this resolution has at last been rescinded. It is now open to the English lodges 
to restore such of their excluded members as they may unanimously choose. 


During this period, so we are informed, the lodges holding of the Grand Lodge of 
England have been forbidden to admit to Masonic intercourse brethren whom no 
one would have dreamed of wanting to exclude. In some cases, so we are 
informed, these brethren, though born in Germany or Austria, had lived their whole 
lives under the British flag, had served in some cases in British armies, whose sons 
fought in the Great War for their father's adopted country, and indeed in some 
cases have been honored by British Governments for services rendered. It certainly 
seems time that such an injustice was remedied, if remedied it can be. 


The German Grand Lodges have received much reprobation for their action in 
breaking off fraternal relations. But in following their example we have condoned 



their action. In any case we ought now to be free enough from war-bred passion 
and prejudice to be able to see that this action was really inevitable, practically 
speaking, on their part. Indeed it might with truth be said that it was compulsory. 
Aside from the pressure of mass sentiment, which was so fully organized and 
exploited in pre-war Germany, they would have been suspect in the eyes of their 
own government had they not taken the step they did. Under the circumstances it is 
not fair to blame them. We might have admired them more had they made 
themselves martyrs for the Masonic ideal, but we have no right to demand that they 
should have done so, even had we also been willing to sacrifice everything for that 
ideal - it is far from certain that we should. 


One thing, however, remains. The actions of Grand Lodges have not always the 
importance they seem to have. Practically, and in effect, all relations between the 
Grand Lodges of the combatant countries were severed by the existence of a state 
of war. Declarations of non-intercourse were really no more than rubricating and 
underlining the unfortunate fact. These declarations had little or no effect on the 
actions of individual Masons. The present writer can vouch from personal 
knowledge that German Masons did in many cases aid and assist enemy brothers 
so far as lay in their power. Undoubtedly the reverse was also true, though of that 
he cannot speak so certainly. Thus in reality the formal action was not much more 
than what the French would call a "facade." Behind that screen individual Masons 
were fulfilling their obligations with little regard to the thunders of official 
excommunication. 


We have sometimes thought that if the chief priests and rulers of our particular 
synagogues could be thrown for a time into the stress and danger of flood and 
field, battle and murder and shipwreck, destitution and starvation, and had personal 
experience of the workings of Masonry in such circumstances, that many questions 
would be seen in an altogether new light, and that some obstacles to the ideal of 
universality would not appear so insurmountable as they seem to do at present. 


— o — 



AMERICAN ARMY LODGES 


THE BUILDER 


— o — 


THE STUDY CLUB 


A pamphlet on "How to Organize and Maintain a Study Club" will be sent free on 
request, in quantities to fifty 


Papers of the Cedar Rapids Conference 


The paper given by Bro. William J. Patterson, Acting Librarian and Curator of the 
Library of the Grand Lodge of Pennsylvania, dealt with the foundation and growth 
of that institution, in which incidentally the salient points of the history of the 
Grand Lodge of Pennsylvania were touched upon. 


THE LIBRARY OP THE GRAND LODGE OL PENNSYLVANIA 


BY BRO. WILLIAM J. PATTERSON 



THE account of the library of our Grand Lodge that is to be presented to this 
Conference may be more interesting if I preface it with a brief recapitulation of the 
chief events in the Masonic history of the State of Pennsylvania. 


1 . The first mention of Masonry in Pennsylvania is that contained in a letter by 
John Moore, Esq., the King's Collector of the Port at Philadelphia, to a friend, in 
1715, in which he states that "he had spent a few evenings in festivity with his 
Masonic brethren in this city." 


2. Thomas Duke of Norfolk, Grand Master of the Free and Accepted Masons of the 
Grand Lodge of England, granted a deputation to Bro. Daniel Coxe as Provincial 
Grand Master of the provinces of New Jersey, New York and Pennsylvania June 5, 


1730. 


3. Benjamin Franklin was initiated into St. John's Lodge, of Philadelphia, Feb. 1, 
1730, which feet he recorded in his journal. 


4. The Pennsylvania Gazette, Franklin's newspaper, announces the meetings of 
"several lodges of Freemasons." These lodges united in the organization of an 
independent Grand Lodge which did not recognize superior authority. 


5. The Pennsylvania Gazette of June 26, 1732, gives notice of a meeting held by 
the Grand Lodge of the Society of Free and Accepted Masons at the Tun Tavern, 
when Bro. William Allen was elected Grand Master for the ensuing Masonic Year, 
and that he appointed Bro. William Pringle as Deputy Grand Master; the Wardens 
were Thomas Boude and Benjamin Franklin. 


6. On June 24, 1734, Benjamin Franklin was elected Grand Master. 



7. The first Masonic book printed in America, a reprint of Anderson's Constitutions 
of 1723, was published in 1734 by Benjamin Franklin. 


8. Thomas Oxnard, Esq., of Boston, Mass., Provincial Grand Master of all North 
America, on July 10, 1749, appointed Bro. Benjamin Franklin Provincial Grand 
Master of Pennsylvania, with full authority. The first Grand Lodge under this 
warrant was held Sept. 5, 1749, at the house of Bro. Henry Pratt, "The Royal 
Standard," Market street, near Second, in Philadelphia. 


9. The regularity of the Oxnard appointment was questioned, and on March 13, 
1750, at the communication of the Independent Grand Lodge, William Allen, Esq., 
presented to the Grand Lodge a commission direct from the Grand Master of all 
England appointing him Provincial Grand Master of Pennsylvania, recognized as 
valid, and Grand Master Allen then appointed Bro. Benjamin Franklin Deputy 
Grand Master, which position he retained until after his departure in 1757 to 
England. The minutes of the Grand Lodge of England, Nov. 17, 1760, records him 
as "Benjamin Franklin, Esq., P. G. M., of Philadelphia." 


10. June 24, 1755, the Grand Lodge dedicated Freemasons' Lodge building, in 
Lodge Alley, Philadelphia, which was the first Masonic building erected in this 
country. 


11. On July 15, 1761, Thomas Erskin, Earl of Kelly, then Grand Master of England 
"Ancients," granted his warrant No. 1 in Pennsylvania (No. 89 in England) for a 
Grand Lodge in Philadelphia, "independent of any former dispensation, warrant or 
constitution granted to any person or persons in America." Under this warrant the 
Grand Lodge met as a Provincial Grand Lodge subject to the Grand Lodge of 
England according to the Old Constitutions [the "Ancients"]. This Grand Lodge 
continued through the Revolution and until Sept. 25, 1786, when it was resolved 
"That the lodges under the jurisdiction of the Grand Lodge of Pennsylvania, lately 
held under the authority of the Grand Lodge of England, will and do form 



themselves into a Grand Lodge to be called 'The Grand Lodge of Pennsylvania and 
Masonic Jurisdiction Thereunto Belonging."' 


Brief Account of the Library 


On June 7, 1871, the following resolution was adopted: 


WHEREAS: It has for a long time been the desire of a large number of the 
brethren that the Grand Lodge of Pennsylvania should possess a Masonic Library 
that would reflect credit upon the Fraternity; and 


WHEREAS: The Building Committee have, with a wise forethought, set apart a 
room in the Masonic Temple for that purpose; 


THEREFORE, BE IT RESOLVED: That a committee of five be appointed to 
examine and arrange such material as may now be in the possession of the Grand 
Lodge, to procure, if practicable, complete sets of the proceedings of Sister Grand 
Lodges with which we are in correspondence, and take such other steps as may be 
necessary for the formation of a Masonic Library. 


On Dee. 5, 1871, the Library Committee appointed by resolution of the Grand 
Lodge in June last, fraternally beg leave to present their first annual report. 


A meeting for organization was held on the 27th day of September, at which the 
following brethren were chosen as officers: 



Charles E. Meyer, Chairman; M. Richards Muckle, Treasurer, and John Hanold, 
Secretary. 


Since that time many meetings have been held, all of the books, papers, etc., in the 
office of the Grand Secretary, Bro. John Thomson, properly belonging to this 
committee were received. Contributions started to come in and the Library 
commenced to grow. 


Masonic Temple, Chestnut Street, Philadelphia, October, 1871: 


The minutes of the R. W. Grand Lodge of Pennsylvania contain resolutions passed 
as early as March 26, 1787, and subsequently, on Oct. 7, 1816, and March 17, 
1817, showing that efforts were made to establish a Library. Attention has also 
been at various times called to the subject in the addresses of the R. W. Past Grand 
Master Richard Vaux. Nothing appears however to have been accomplished, and 
the subject was permitted to rest until the Quarterly Communication held June 7, 


1871. 


The Committee on Library then solicited the membership to contribute such 
publications (Records, Biographies, Essays, Addresses, etc., Masonic and anti- 
Masonic) relating to freemasonry as they could, thereby assisting in the collection 
and the furnishing of information to the brotherhood which would be accessible to 
all, and be productive of much good, both as to the dissemination of instruction 
and for the purpose of reference. 


To anyone acquainted with the subject of forming a Masonic Library, the very 
great difficulties to be encountered will be at once apparent. The entire history of 
each Grand Lodge and other Masonic bodies must be gone over to ascertain when 
organized, when the first publication was issued and what years publications or 
meetings were omitted. Take for instance the Grand Lodge of Pennsylvania: 



The first Masonic book published in America was printed in the city of Brotherly 
Love by Bro. Benjamin Franklin in 1734, being a reprint of Anderson's 
Constitution. This work is very rare, and would bring a high price to those engaged 
in collecting Masonic works. 


The first publication of the present Grand Lodge of Pennsylvania was "Smith's 
Ahiman Rezon," in 1783, published by direction of the Grand Lodge, and 
dedicated to our Bro. George Washington. 


The next we find is a large folio-4-page sheet, being an abstract of proceedings for 
1792. The size and shape of the publication from that year seemed to vary to suit 
the taste of the printer or Grand Secretary, and was confined principally to lists of 
expulsions, suspensions, etc. In 1801 brief extracts of proceedings were published 
and were reduced to a size as much too small as before they had been too large. In 
1823 another Constitution or Ahiman Rezon was published, which was largely 
taken from Anderson's Constitution. 


In 1850 the present size of proceedings of the R. W. Grand Lodge of Pennsylvania 
was adopted. 


The Library has grown and for the past 57 years of labor it has had a continuous 
and fruitful increase of material worthy of note, under the guidance of the members 
of the Committee on Library, and time has filled the book shelves and museum 
cases to their full capacity. 


The Library is now capable of furnishing the scholar, who is in search of Masonic 
knowledge, the means for the study of Freemasonry in its various branches. 



It is gratifying to know the interest in the Library and Museum is continually 
growing, and information is daily sought by the members of the Fraternity. 


The Grand Lodge Library has helped in the progressive work of the Committee on 
Lectures in assisting the lecturers from the different districts in their labors, and by 
giving the brethren from the various subordinate lodges information they have 
from time to time requested. 


The full resources of the Library are at the command of the Master Mason, and the 
Library staff are at all times glad to be of service. 


Visitors registered in the Library for the year 1927 total 1169. They viewed the 
valuable collection contained therein, but it is only possible to display a portion of 
the museum collection owing to the lack of space. 


The total number of volumes on the shelves in the Library total 19,1 17. The 
museum collection contains 7721 specimens. 


There are over 2 1 0,000 Master Masons in the State of Pennsylvania, 60,000 in the 
city of Philadelphia; 565 lodges now hold warrants from the Grand Lodge of 
Pennsylvania in the state, and there are 95 lodges meeting in Philadelphia, 87 
lodges meeting in the Masonic Temple, Broad and Filbert streets. 


Over 60,000 Chapter Masons in the State of Pennsylvania, and between 18,000 and 
20,000 in the city of Philadelphia; 153 Chapters throughout the state and 19 in the 
city of Philadelphia, 13 meet in the Masonic Temple, Broad and Filbert streets. 



A little over 42,000 Knights Templar in the State of Pennsylvania and about 
12,000 in Philadelphia; 98 Commanderies throughout the state and 8 meet in the 
Masonic Temple, Broad and Filbert streets. 


Two Mark lodges are still in existence in Philadelphia; Girard Mark Lodge and 
Excelsior Mark Lodge meet each month in the Temple. 


The Philadelphia Consistory, Valley of Philadelphia, now meets in its new temple, 
Broad and Race streets, and a large room has been set aside for a library, which, in 
time, will be the finest of its kind in this country. 


Bro. T. S. Southwick, Librarian of the Los Angeles Masonic Library, then 
discussed the particular problems of the local library. The Los Angeles library is 
not a Grand Lodge institution nor yet the enterprise of an individual lodge. It is 
under the management of the Masonic Library Association, which is composed of 
representatives of such lodges as care to contribute. Their ideas of library 
management are very liberal and they seem to think that the chief purpose of books 
is to have them read by as many people as possible. 


THE OPERATION OF A LOCAL MASONIC LIBRARY 
By BRO. T. S. SOUTHWICK 


LIBRARIES have their problems, which vary according to location, equipment, 
management, finances, etc. The library at Los Angeles is the outgrowth of a 
Mason's request for used magazines for the use of candidates and others waiting in 
the ante-room. It was soon suggested that a library association be formed. A 
conference with three lodges brought financial assistance of five dollars per month 
from each of these lodges. In time, other Masonic bodies contributed also. 



The lodges nominated a library committee of two or three brethren who were 
known as representatives to the Library Board, and acted as an advisory 
directorate. Experience has demonstrated that this kind of government or 
management is not satisfactory, because the appointments made no reference to the 
selected individuals' fitness or interest in the work. Everything rested upon the 
Secretary who, of course, had his own business to look after. Unless the Secretary 
was especially altruistic, he did no more than was absolutely necessary. Most of 
the lodges felt a self-satisfaction if they contributed a monthly cheek, and did not 
advertise the library to their members. Now, however, many of the lodge bulletins 
give the library publicity by book reviews and items of library activities. 


The library is constantly growing in patronage. Members of every lodge in the city 
use the books. In some of the lodges an assortment of books has been placed as a 
branch. We place as few restrictions as possible upon the borrower; for we want 
him to read the books, knowing it to be the best service we can render. Men today 
are so occupied that they have little time for serious reading, and we do not insist 
upon a brother returning a book in seven or fourteen days (some books cannot be 
digested in a month), but we do require that books be returned as promptly as 
possible after reading. 


Masonic librarians think little of the intrinsic value of a shelf of books. They 
consider them the means to an end. A library is not merely a collection of books; it 
is an educational institute. Education means the development of mental faculties 
for better adjustment to the relationships of life. The life of man improves in direct 
ratio to his intellectual development. 


Most of our initiates are intelligent, cultured men and desire to know the meaning 
of all the steps of the degrees. Unless they do understand truth through the symbols 
of the ritual they cannot grasp the ideals and purpose of Masonry. If these brethren 
were better acquainted with the library, they would know where to look for 
inspiration and instruction in regard to the Masonic work. 



We cannot read for them. We cannot thrust a book at them, but it is our privilege to 
suggest books which may lead to a better understanding of the ritual and aims of 
the Craft. Books are the tools which help us to build high ideals, or to delve into 
Masonic history. A library is like potential energy; the student must release the 
power. 


The library is of great assistance to those who are doing research work. It procures 
and gives out books, pamphlets and other data necessary to such studies. For the 
past two years, one of our brethren has been engaged in the preparation of matter 
that will be a reliable and valuable contribution to the Fraternity at large. He has 
already arranged the Masonic affiliations and the important acts in the lives of 
more than nine hundred past and contemporary Masons of prominence. I allude to 
Bro. Herman Bauling, whom some of you may know through correspondence. He 
is an indefatigable worker, very particular about the accuracy and his source of 
knowledge for his statements. We are glad that our library has been of assistance to 
him in many of his investigations and to furnish necessary information for his 
work. 


We have frequent requests for reports of proceedings of our Grand bodies, and are 
glad to be able to furnish them, as we have made a special work of collecting this 
valuable matter. Such a collection contains the accurate history of our Craft 
throughout the country, and also many matters of special Masonic interest. Since 
the first issue of a Grand Lodge report, in 1734, there have been published about 
13,700 of these annuals, of which we have more than eleven thousand. We have 
also a large number from foreign jurisdictions, and files of those from the General 
Grand bodies, Knight Templar Encampments, Supreme Council, A. A. S. R. of the 
Northern Jurisdiction, Chicago, and other Consistories. We will ever be grateful to 
our good friends, the Grand Secretaries, whose patience we must often have tried 
by our insistent requests. With the exception of about six states, we have exhausted 
the available supply of our Grand Secretaries. However, they possess the 
knowledge that they have contributed to the benefit of the Craft by placing in our 
library their reports and thus making them available to many brethren. 


We hold monthly meetings which any Master Mason may attend. At some of these 
we have a speaker to address us on some topic of Masonic interest. In the future, 



when conditions are favorable, we plan to have regular monthly meetings for the 
purpose of Masonic study, and another monthly meeting for a discussion in open 
form. To successfully handle these activities, we should have a building of our 
own. At the present time we are restricted for room, cramped for finances and 
handicapped by lack of interest from some of the lodges. 


We believe that a Masonic library is a decided asset to the Fraternity, and now, as 
in the past, we are preparing our library for its work of tomorrow. Our income has 
been very small, but by careful buying we have collected many valuable works for 
research study, which we are confident will be required in the future. There are 
fifty thousand Masons in the lodges of Los Angeles, and there are fifty thousand 
transients, many of them probably permanently located with us, but unaffiliated. 
There is no reason why we should not in time be as important and as influential in 
Masonic activities as the great library at Cedar Rapids la. now is. 


— o — 


THE LIBRARY 


The books reviewed in these pages can be procured through the Book Department 
of the N.M.R.S. at the prices given, which always include postage. These prices are 
subject (as a matter of precaution) to charge without notice, though occasion for 
this will very seldom arise. Occasionally it may happen, where books are privately 
printed, that there is no supply available, but some indication of this will be given 
in the review. The Book Department is equipped to procure any books in print on 
any subject, and will make inquiries for second-hand works and books out of print. 


ART AND THE REFORMATION. By G.G. Coulton. Published by Blackwell, 
Oxford. Cloth, table of contents, illustrated, 26 plates, appendix, index xxii and 
622 pages. Price $9.65. 



THE author presents this as a source book on Mediaeval architecture and artisans. 
It is this, but it is much more also. Dr. Coulton is well and widely known as an 
authority on this subject and period, he is hardly less known for his literary gifts. 
Even the appendices, where not merely quotations, are interestingly written. The 
work will prove indispensable for obtaining a correct idea of the conditions in 
which the Mediaeval Freemasons lived and labored, and no Masonic student or 
library can well afford to be without it. For a more extended account see previous 
page. 


BIBLIOGRAPHIC DE L'ORDRE DES TEMPLIERS (Imprimes et Manuscrits). 
By M. Dessubre, with a preface by Albert Lantoine. Published by Emile Nourry, 
Paris. Paper, addenda, tables, xv and 324 pages. Price 50 francs. 


THIS work is the fifth of the series of volumes being published by the firm of 
Emile Nourry, The Library of Modem Initiation (Bibliotheque des Initiations 
Modemes), several of which have already been reviewed In THE BUILDER. A 
bibliography is not an exciting kind of book, any more than a dictionary, but to the 
student it is a working tool no less indispensable. 


The preface by M. Albert Lantoine, were there space to translate it in full, would 
serve as an excellent critique and the reviewer can hardly do better than cite some 
specially informative passages from it. 


He tells us that there is no subject that has been treated at once more wisely and 
more foolishly than that of the Templars. And there is no doubt that those who 
have endeavored to connect Freemasonry with them are more frequently to be put 
in the latter class than the former. 



He quotes the motto put by Chevalier at the beginning of his great Bibliography of 
the Middle Ages, "Bibliography is the vestibule of Science," and says that 


It is not historians who will contradict this, for they know the inestimable service 
rendered by those authors who with laborious tenacity task their ingenuity to 
discover the most complete documentation upon a given subject, 


and he goes on to remark how much time a bibliography intelligently employed 
will save a student. 


Yet in spite of the value of the service rendered by the bibliographer it seems that it 
is the most thankless task a scholar can undertake. 


Bibliography is an extremely ungrateful task. It always runs the risk of exciting 
more blame than praise, for an impossible quality is demanded of it which no one 
would ask of any other work, no less than perfection. The omissions, which are 
inevitable, are picked out in a spirit of criticism which may be strictly just, but Is 
hardly fair. Then, some want more information regarding the value of the books 
cited while others, contrary wise, judge that the bibliographer . . . should limit 
himself merely to a dry list of titles. In short, it is most difficult to please the 
learned and one should never be upset by their ingratitude. 


M. Dessubre has, from the reviewer's point of view, very wisely and properly 
conceived it his duty to give, wherever it seemed called for, some note on the 
nature of the contents of the books and manuscripts mentioned. In some cases quite 
lengthy notes. Thus in the work of Henri de Auryon, La Regie du Temple, the full 
Table of Contents is given, which in itself contains much valuable information. 



In order to save repetition the works have been listed in strict alphabetic order by 
the author's name, and where more than one work comes from the same writer they 
are put in order of the date of publication. For cross reference there are Tables of 
Classification at the end of the book, by the aid of which the works on any special 
aspect of the subject, or of any special type, may be easily found. 


The publisher has not expected any overwhelming demand for the work, as the 
edition is limited to five hundred numbered copies. It is, therefore, quite possible 
that it will not be very long before it is out of print. Every Masonic library should 
possess a copy, for it will be indispensable in any research work upon this most 
interesting and highly controversial subject. 


M. 


* * * 


THE LIGHT OF FREEMASONRY. By Jacob Slomovitz. Published by the 
Author. Boards, frontispiece, table of contents, 132 pages. Price 10/6. 


BRO. SLOMOVITZ is the Rabbi of a Jewish congregation in Kroonstad, in the old 
Orange Free State, South Africa. He is evidently a scholar well versed in the 
Hebrew Scriptures and the Talmud, and his interpretation of the symbolism of the 
Craft is exceedingly interesting, and will appeal to many Masons; though it is to be 
feared that not many will be able to appreciate the arguments based on the exact 
form of Hebrew words and phraseology. But there is enough aside from this to 
give plenty of food for thought. 


There are two main types of Masonic students, with many who partake more or 
less of the characteristics of both. There are those who are interested in the history 



of the organization pure and simple, and those who are concerned only with its 
content. To put it in a metaphor: the first, are interested in the vehicle only, where 
was it made, who did the work, who bought it; while the second accept the fact that 
there is a vehicle and are interested only in the nature of what it contains. 


Bro. Slomovitz is really one of the last, but he has let some of his interest pass over 
to the historical aspects. The danger in such a case is that the history is apt to be 
colored and distorted to fit symbolical interpretations. 


In the Preface and Introduction we are told that the author shortly after his 
initiation read a number of books about Masonry. He does not mention any by 
name, but one of these was evidently the History of Freemasonry by R. F. Gould. 
What is curious in connection with this is that the only one of the many theories 
concerning the origin of Masonry that Gould discussed that seems to have 
impressed itself on the author's attention was that it was derived from India and 
transmitted by the gypsies! Now Gould was a baffling writer in some respects. It 
was his habit to discuss both sides of every question in a most discursive way, 
seldom giving any indication as to what his own conclusions were. Bro. Slomovitz 
has quite misunderstood him here. 


Among other books that came into his hands would seem to be several by Dr. 
George Oliver. A rather mixed diet! One hardly wonders that he set out to 
construct hypotheses for himself. His first suggestion is not, we fear, a very happy 
one. It is that Masonry was introduced into England and America by Jews from 
Holland, or Spain, in the last part of the 1 7th or the beginning of the 1 8th century. 
He accepts the story of the 17th century working of Masonic "degrees" on 
Mordecai Campannell - as the alleged record spells the name. But there is so much 
doubt about the authenticity of this alleged record, which no one but its reporter 
has ever seen, that as a foundation for a historical theory it is little better than a 
quicksand. From the purely historical point of view, the great, and one might say 
insuperable, difficulty in accepting a theory of the Hebrew origin of Freemasonry, 
is that the further back we go the less it has about it characteristic of Hebrew 
thought or learning. In the earliest forms known to us it contains nothing of this 
kind that is not obviously borrowed from the English versions of the Bible. 



But this is by no means to say that Freemasonry as it exists is unaffected by the 
lore of Israel. This was undoubtedly largely drawn upon by ritualists and others 
during the eighteenth century, and is especially evident in the various "high" 
degrees. Including in that not only the Royal Arch but many of those grades now 
included in the system of the Ancient and Accepted Scottish Rite. 


One is inclined to demur to a statement that "the translation of the word 'Aviv' or 
'Abif was not known to the translators of the King James version of the Holy 
Bible," from which Bro. Slomovitz infers that "Freemasonry was not introduced 
into England" at that time, 1611. With the conclusion we must agree; but it does 
not seem to follow from the premises. The word is translated as "father" or rather 
"his father," which is grammatically correct enough, although the King James 
translators show no indication of realizing that it was a term or title of honor, and 
might have been rendered as lord, seigneur, master, teacher. Doubtless they must 
have realized it was not to be taken literally. Actually, the first English versions 
were translated from the Latin of the Vulgate, which was based on the Greek 
translation of the Hebrew known as the Septuagint; though Jerome in his revision 
of the Latin version went to the original Hebrew as it existed in his day. In the 
Vulgate the word "Aviv" is translated into the equivalent of "his father," and thus 
appeared when again translated, into English, by Wiklif and his forerunners. The 
first English printed Bible, that of Coverdale, and the next by Matthew, and his 
successor Taverner, were taken direct from the original Hebrew, and in them 
"Aviv" is not translated, but appears as part of a proper name, "Hiram Abif." The 
Bishop's bible returned to "Hiram his father," and all versions since have done the 
same. 


It would thus appear that the third degree legend probably took its present form in 
the few years that these versions of the Bible were in circulation. Which, however, 
is not saying that it was then invented or introduced. 


There are a number of other points in the book to which exception might be taken 
from the purely historical point of view, but to enumerate them might give an 



unfair impression. If read as an interpretation of the content of Freemasonry it will 
not mislead, and no doubt many will find it most valuable. S. J. C. 


* * * 


MASONIC SPEECH MAKING. By J. Walter Hobbs. Published by the Masonic 
Record, Ltd., London. Cloth. Table of contents, 118 pages. Price $2.00. 


THIS is another of the excellent series of books published by the Masonic Record 
in what is now the well-known and distinctive pale blue binding. The present work 
is naturally prepared with a view to the habits and usages of the English Craft, 
which of course lessens to some extent its value to the American Mason who needs 
aid and assistance in these matters. Nevertheless a great deal of it could be used 
with only those minor additions and changes that would have to be made in any 
case to fit the particular circumstances, while most of the remainder would give 
valuable suggestions. 


It is probable that the ability to speak is still more general in the United States than 
in England; it was certainly so a generation ago. Perhaps Americans are not quite 
so fond of oratory as they once were, and, the demand slackening, the supply may 
have fallen off. But the present work is not intended to give models for orations or 
the art of eloquence in general. Its scope is much more limited and practical. It 
covers that intermediate field in lodge life that falls between the ritual and regular 
addresses and speeches or lectures. Such matters as introducing and welcoming 
visitors, formal presentations and so on. For these are given most admirable 
models which it would in many cases be well worth the while of lodge officers to 
leam by heart. 


An American Mason in looking through the book will probably be struck by the 
great number of occasions when such little speeches and replies may be required in 
an English lodge. It will indicate that there is something there that has been lost in 



our overgrown institutions. An English lodge is still a workshop, ours are huge 
factories running on a high production basis. It may be that a perusal of the book 
may give an incoming Master some ideas as to what may be done in the way of 
lodge amenities to foster and promote the fraternal spirit. M T. 


* * * 


IMHOTEP. The Vizier and Physician of King Zoser, and afterwards The Egyptian 
God of Medicine. By Jamieson B. Hurry, M. A., M. D. Published by the Oxford 
University Press. Cloth, illustrated, index xvi and 118 pages. Price $2.65. 


THERE is perhaps no more fascinating reading than the history of an individual 
who exercised a powerful influence in his lifetime, and whose record persists over 
a period of three thousand years. Such an individual was Imhotep, who lived in the 
reign of King Zoser, a Pharaoh of the Illrd Dynasty (circa 2980-2900 B. C.) at 
whose court he was Vizier. The office of Vizier was of such importance and 
covered such a multiplicity of activities that it was entrusted to men of the most 
outstanding ability alone, men whose qualifications must have been far greater 
than the existing written documents bear witness to, for they were capable in every 
field of human endeavor, and conferred imperishable fame on their Royal Masters. 
Of these brilliant functionaries Imhotep was pre-eminent, for in recognition of his 
skill in the healing art he was raised to the status of a demi-god and exalted 
eventually to complete apotheosis as the Egyptian God of Medicine. 


The son of a distinguished architect named Kanofer, Imhotep was a notable 
member of that profession and the author suggests that it is probable that he 
designed and superintended the construction of the Step-Pyramid of Sakkarah, near 
Memphis, the earliest monument constructed of hewn stone. This pyramid, a 
transition between the mastaba tombs of the earlier kings and the true pyramid 
form met with later was destined to become the repository of the bones of King 
Zoser. Imhotep is also associated with the building of the first temple at Edfu. 



Reputed to be one of the greatest of Egyptian sages, Imhotep produced works on 
medicine and architecture as well as on more general subjects, and his proverbs 
were handed down to posterity. 


The chief interest of this book, however, lies in the claim set forth for the 
recognition of Imhotep as the patronal deity of medicine, a claim incomparably 
older than that of his semi-mythical rival Asklepios (Aesculapius). The elevation 
of Imhotep to the status of demi-god had been formerly associated with the 
religious revival that occurred at the advent of the New Kingdom (1580 B. C.) but 
relying on the trustworthiness of one of Oxyrhyncus Papyri, dating probably from 
the second century A. D., the possibility is now assumed of his being an object of 
worship as early as the IVth Dynasty. The narrative of Nechautis, the writer of the 
papyrus in question, is related in some detail, throwing light, as it does, on the 
practice of incubation and the use of Temples as centers of healing. 


It was not until 525 B. C., however, that Imhotep was assigned a divine father in 
the person of Ptah and became a member of the triad of Memphis-Ptah, Sekhmet 
and Imhotep. Under the possible influence of Hellenism he was gradually 
assimilated with the Greek god, Asklepios - the fusion of Greek and Egyptian 
deities being quite common. Temples were built in his honor, one at Memphis 
becoming a famous hospital and school of magic and medicine, while portions 
exist to the present day of another at Philae, his worship extending well into the 
Roman period. The deification of an ordinary mortal, a rare honor, is attributed by 
Maspero to the cumulative qualifications of architect, physician, sage and 
magician. 


In the presentation of his subject the author has drawn on his personal researches in 
Egyptology, and gone to authoritative sources for material. There is a great deal of 
useful information in the appendixes and numerous footnotes, and an excursus on 
ancient Egyptian medicine will be of particular interest to the medical profession. 


A.J.B.M. 



THE PRESS. By Sir Alfred Robbins. Published by Ernest Bern, Ltd. Paper, 80 
pages. Price 25 cents. 


THE gifted author is not only a publicist of high standing, and President of the 
Board of General Purposes of the - United Grand Lodge of England, but, and this 
in the eyes of Masonic students will not be the least of his claims to distinction, he 
is also a Past Master of Quatuor Coronati Lodge, No. 2076. 


Bro. Robbins' professional qualifications plus those of a historian, make him pre- 
eminetly the man to handle the subject of this little book, which is one of a series 
dealing with aspects of history, ancient and modem, which are largely neglected in 
the regular textbooks. It is usually just such by-paths that are the most interesting. 


The present work covers in brief compass the history of the development of means 
for disseminating news. It is remarkable that, while compressed, the account is not 
merely a bare synopsis. A most difficult thing to accomplish. The story is told, 
very largely in the words of contemporaries, of the different stages the printed 
news sheet passed through in its evolution into the modern newspaper. We are 
reminded that it long existed under sufferance and supervision. That governments 
feared it, that those concerned with it had little favor from law, from judges or 
from kings and their counsellors. However, it persisted, chiefly because there was 
such an insistent demand. Thus gradually from irregular suppression, through 
hostile sufferance, the Press - in civilized countries without dictators, is free, and is 
a potent instmment for the preservation of the liberties of all free peoples. 



SPIES. By Joseph Gollomb. Published by The Macmillan Company. Cloth, Table 
of Contents, 389 pages. 6x8 inches. Price $2.65. 


A short history of spies which is gripping as only true stories of adventure can be. 
Special emphasis is laid upon some of the modern spies, but there are stories that 
go back into the very remote past. 


* * * 


THE "SOUL" OF THE PRIMITIVE. By Lucien Levy-Brukl. Published by The 
Macmillan Company. Cloth, Table of Contents, Index, 851 pages. 6x8 3/4 inches. 
Price $5.25. 


It is hardly necessary to comment upon another work by this celebrated student of 
the psychology of the primitive. Those who are interested in the subject will find 
this a valuable contribution. 


— o — 


THE QUESTION BOX 
and CORRESPONDENCE 


PRESENT DAY PROBLEMS 



The splendid articles you are publishing by Bro. Hungerford appeal to me as being 
exactly what is needed at the present time. I do not wish to decry research and 
study into the history of the Order. We are interested in that, of course, and proud 
to belong to the oldest Fraternity in existence, but still what we need is something 
looking to the future. Such discussions as these help us in this, and I hope we may 
get a lot of good ideas from the further articles that are promised us. 


J. S. C., Illinois. 


I think Bro. Hungerford is getting very near the danger line in his article, especially 
the one in the December number. It is one of the landmarks of Freemasonry that all 
discussion of religious questions is barred. While I have no doubt he has the 
interests of the Craft at heart, I hope he will not overstep the proper limits in his 
remarks. 


M. B., Mississippi. 


Bro. Hungerford, in his second article, has, in my opinion, put his finger on one of 
the danger spots of our American civilization, the "menace of materialism." Christ 
startled his disciples, we are told, by telling them that a camel could pass through a 
needle's eye sooner than a rich man could enter the Kingdom of Heaven. We can 
hardly suppose that he meant this poetic expression of practical impossibility to be 
taken as absolute, as covering every ease in all circumstances. As a general maxim, 
applicable to the majority of eases, is it not true within our own observation? It 
seems to me that it must be equally true of communities and nations as well as of 
individuals. The United States by comparison is the richest nation in the world, the 
richest nation that has ever been. It is not only a question of money or credit, but of 
wealth of goods and luxuries. Indeed things that are regarded as luxuries of the 



rich, or at least of the well-to-do in other countries, with us are regarded as 
necessities, that even the poorest working people must have. 


Is it not true that it is the races that are poorest in material things are richest in 
spiritual ideals, and religious and ethical leaders ? The Jews were a poor people in 
their own land, compared with the neighboring empires, of Egypt, Babylon; even 
the Philistines and the Tyrians had more wealth and luxury. The western world 
owes all its religions to the Jews; the contributions, if such may be called, of other 
ancient peoples, are current only in restricted circles of cranks and occultists. 


Materialism, the dependence on material things, the feeling of self-sufficiency that 
great possessions give, are a hindrance and a danger to the spiritual life. 
Freemasonry is professedly on the side of idealism, of altruism, of high ethical 
standards in life. But is not American Freemasonry also in danger of a surfeit of 
material wealth, so that members of the Order are thinking of their own interests 
and ambitions rather than of opportunities to aid their brethren in need and to do 
good to all mankind? So at least it has seemed to me, and I welcome any honest 
attempt to face the situation. American Freemasonry stands by a belief in God, and 
in a future life; and it holds by the Bible as the rule and guide not only of our faith 
but of our actions. We cannot avoid contact with religious belief or religious 
questions; and to my mind we have been too cowardly in the past in dealing with 
them. It may be difficult in theory to fit in the claims of Freemasonry and those of 
the different churches. We can see there is a border land where they overlap. But I 
am sure that no religious minded Mason has ever found any difficulty in practice. 
Nothing in Freemasonry at least that conflicts with the practice of his religion, 
where his church does not arbitrarily oppose Masonry. And there it is not a matter 
of faith but of rules and regulations. 


So let us have more of such discussions, and perhaps we may have a real revival in 
the Craft and begin to count by quality and not by numbers. 


G. C. D., California. 



FRENCH LODGES AND THE BIBLE 


Some time ago I recall reading the reason why the Bible was removed from the 
altar of Masonic Lodges in France, but I cannot recall the particulars. It may have 
been in THE BUILDER, but if so I do not seem able to find it in any of the 
indexes. 


E. P. H., Florida. 


There have been incidental references to this subject in THE BUILDER, but not, 
presumably, deemed of sufficient importance to be noted in the index. As a matter 
of feet Bro. E. P. H. has been misled by the very inaccurate information that is so 
often and so dogmatically repeated. The Bible could not have been removed from 
the altar of French lodges for two good reasons, one because in the first place the 
Bible was never on the altar and the second because there is no altar. 


Masons naturally think in terms of the ritual and usages to which they are 
accustomed, and the American brethren are not to be specially blamed for failing 
to realize what very wide variations have always existed in ritual forms; though 
surely those in responsible positions might be expected to inform themselves - only 
too often they have not. 


There has always been great freedom in the matter of ritual in most European 
countries and especially so in France. Though Grand Lodges and Grand Orients 
often adopted official rituals it was seldom or never made obligatory to follow 



them. Some lodges did follow the custom of Anglo-Saxon Masonry, so far at least 
as to use the Bible, or the New Testament, or the Book of the Gospels, in 
obligating candidates, and thus placed it with other paraphernalia on the pedestal of 
the Master of the lodge. In other places the Book of Constitutions took its place, 
and sometimes a Book of blank pages, which was regarded as a symbol of 
universal moral law. 


The excommunication of the Grand Orient of France was occasioned not by any 
action taken regarding the Bible but on account of the official disuse of the phrase 
"the Grand Architect of the Universe." The story is a long and complicated one, 
and cannot be repeated here. But it can be said that in the light of the previous 
history of Masonry in France, its peculiar difficulties and the conditions under 
which it then existed, the action taken was, not inevitable perhaps, but certainly 
most natural. However convinced we may be that the severance of relations by 
American Grand Lodges was right, we should at least base our judgment upon the 
facts and not upon loose and exaggerated statements, many of which are derived 
entirely from the inventions of the opponents of Freemasonry, not only in France 
but throughout the whole world. 


* * * 


THE MALTESE CROSS 


I have read with interest your August issue relating to the Ancient and Illustrious 
Order of Knights of Malta, and have noticed they claim a pointed fish-tail white 
maltose cross. I have seen this emblem on Templar uniforms. Who is the better 
entitled to it? 


J. H. B„ Pa. 



There are two sides to this question; whether the title to this badge or emblem is to 
be taken as a legal one or as a moral one. 


The so-called eight-point or fish-tail Maltese Cross was adopted many centuries 
ago by the Order of the Knights of St. John, variously known as of Jerusalem, 
Rhodes and Malta. It is a well recognized rule regarding heraldic bearings or coats 
of arms that they descend in different branches of a family, frequently with some 
addition or change, technically known as a "difference." The same rule was 
naturally applied to organizations. A somewhat similar case is in regard to the well 
known grant of arms to the Mason's Company of London. Many of the other 
Mason's gilds, both in England and even in Scotland, seem to have assumed they 
had a right to use them, and individual Masons also. There is no record that any 
objection was ever raised to this, though the grant was not made to the Craft but to 
the specific, independent, London gild. 


In the case of the Knights of Malta there are, as the recent articles in THE 
BUILDER have shown, a number of recognized or legitimate branches - which can 
all prove their connection and descent from the original Order. These all use the 
ancient emblem. The Ancient and Illustrious Order of Knights of Malta claims 
legitimate descent, so also does the Masonic Order of Knights of Malta. It follows 
from the rule that if they are descended they equally have a right to this particular 
form of cross. Their adoption of the emblem may be taken as an indirect statement 
of their claim. 


From the legal point of view there is first of all the question of priority of use. This 
is complicated further by the question whether it is original priority or priority in 
the United States. If either or both the claims to descent are good (no opinion is 
here expressed on that score) the question of original priority does not arise, for as 
has been said the right of one descendant does not exclude the right of another. If 
we take priority in the United States only, then as between these two organizations 
the Masonic of Malta has the better claim, as it was in existence at the beginning of 
the nineteenth century certainly and probably before, while the other was not 
introduced into this country till 1870. 



But this does not fully cover the legal aspect. Designs are to be taken as a whole. 
The official and copyrighted emblem of the more recently introduced organization 
contains the eight-point cross as component part, but in combination with other 
elements. The cross by itself has been in use so long, and has been used so 
frequently as an element of designs, heraldic and other, that it must be regarded as 
public property. 


It is not pretended that this opinion is final, but it will show the complex nature of 
the considerations on which the question has to be judged. 


R. H. D. 


* * * 


MASONIC SATANISM AGAIN 


The following letter was addressed to the Editor of "The Missouri Freemason," 
which reprinted in a recent issue all the matter that had been published in THE 
BUILDER under this head. The letter was passed on to us as a curiosity, and as a 
curiosity we are presenting it to our readers. 


I have just come across a copy of The Freemason and certainly was more disgusted 
than amused with the piffle under the heading "Masonic Satanism." 


I think you, as a Mason, and Masons are supposed to be broadminded and tolerant, 
to all men and creeds should have more dignity or respect for the Craft than 
publish such utter rotten rubbish. I do not say that you have composed the rubbish 
which you quote, for your comments are of a broader mind, but why publish it at 



all, it only tends to keep up bad feeling. Many small towns here in the East have 
both Masonic Lodges and Knights of Columbus and both have combined and 
picnicked together. That is a feeling which should exist everywhere, but by the 
publication of such rubbish it only tends to keep up the feeling of hatred 
engendered by one of the former Popes who, because he was not allowed the 
passwords, etc., without the obligation of becoming a Mason (as many of the 
previous Popes had done) issued a Bull excommunicating all Catholics. My father 
was a 33rd Degree Mason in New York City. I am a Catholic and became a Mason 
in Scotland, as much to find out the truth of all this silly rubbish about Masons as 
anything. I was secretary and treasurer of a School of Instruction and left Masonry 
because I became disgusted with the lack of sincere interest to the codes to which 
each had sworn an oath to obey. Charity, one of the Masonic tenets, was practiced 
for self-aggrandizement within the lodge. In other words, Masonry is not what it is 
supposed to be and they (with very few exceptions) do not practice what they 
preach. I can get no assistance to employment, even from the Grand Lodge in New 
York City. You are hail fellow well met when you have plenty of money with 
Masons here, but can go to hell when you ask them to help you get employment. R. 
Toope, Connecticut. 


The Editor was so intrigued by this communication that he wrote to Mr. Toope as 
follows: 


I must confess I fail quite to see your point in your letter of Sept. 5th to "The 
Missouri Lreemason." I should be glad to have it made clear. 


You object to Masonic journals reproducing accusations made against the 
Lratemity in Roman Catholic periodicals. Do you also object to the latter doing 
this ? 


I agree that the accusations are rubbish, and even that the adjectives you employ 
are appropriate, but why should we be criticized for informing our readers of what 
is being said about us? It is certainly of some importance to us to know it. 



You also throw doubt on the truth of the quotations - but the journal in which they 
appeared was cited. You can write to its editor for copies if you wish to verify it. 


There is no doubt that the majority of Masons are good friends with Roman 
Catholics as neighbors and fellow citizens, and desire so to continue. There is 
equally no doubt that your church as a church is very hostile to Masonry. Why 
pretend it is not so when everyone knows it is? 


Mr. Toope is evidently a bird of passage as this letter was returned marked 
"present address unknown." Further comment we will leave to our readers - if 
comment be needed. 


* * * 


PAPAL BULLS AGAINST MASONRY 


When did the Roman Church issue an edict against Masonry and why ? 


H. J. K., Minn. 


For the sake of new readers of THE BUILDER we will briefly answer this 
question here. The first formal condemnation of Freemasonry was in 1783, when 
Clement XII issued the Bull In eminent). This condemnation, which is as drastic 
and sweeping as it could well be, has been frequently reaffirmed since then. Full 
particulars may be found in the Catholic Encyclopaedia, which is to be found in 



most public libraries. THE BUILDER treated the subject fully in volumes 2, 4 and 
6, and also later. 


The question why, is harder to answer. We can only judge by probabilities, as 
naturally we cannot admit the reasons officially given, that Masonry is treasonable, 
seditious, subversive of all true religion and piety, etc., etc. The occasion of the 
first Bull was the discovery of a lodge in Rome. All despotic governments are 
inevitably suspicious of any associations among their subjects, and much more so 
of one with secret obligations, signs and passwords and so on. That in itself was 
reason enough for the Pope, as the temporal sovereign of the Papal states, to 
condemn it. But not content with civil enactments and police action, he carried his 
opposition over into the spiritual realm, and made his condemnation universal. 


That the Roman Church is justified, from its standpoint, in condemning Masonry 
must be admitted. The principles and spirit of the Craft are quite incompatible with 
those of Romanism. It is freedom and tolerance against intolerance and autocracy. 
The two are opposed in the nature of things. To be just we have to recognize this. 


* * * 


THE RED CROSS OF CONSTANTINE IN CANADA 


I should like to know if the Order of the Red Cross of Constantine has ever been 
established in Canada, and if so, in what places. 


C. E. H., Canada. 



We are informed by the Rev. Bro. C. G. Lawrence, of St. John, N. B., that sixty 
years ago there was organized in St. John a lodge of the Masonic and Military 
Order of the Red Cross of Constantine and Knights of the Holy Sepulchre and St. 
John the Evangelist. It was registered as McLeod Moore Conclave, No. 13, by the 
Imperial Council of England, and the Warrant was issued by Lord Kenliss, 
subsequently the Earl of Bective. It was the first Conclave of the Order on the 
North American continent, and is now the only one in operation in Canada. The 
officers elected for 1929 are: Dr. Ferris S. Sawaya, M. P. S.; Stanley M. Wetmore, 
Esq., yen. Eus.; Albert C. Lemmon, Esq., S. G.; J. W. Duncan, Esq., J. G.; Rev. C. 
G. Lawrence, Prelate; Col. M. B. Edwards, Treas. The membership has been 
slightly increased during the past year.